The earth shall be full of the knowledge of the Lord, as the waters cover the sea-Isa. xl, 9.
Title Unspecified 1896
THE Church is the Church by virtue of her acknowledgment of the LORD and her conjunction with Him, and for this reason knowledge concerning the LORD exceeds in excellence all the knowledges in Heaven and on earth. As the LORD is Infinite and Eternal, knowledge concerning Him is inexhaustible, and in its reception by man it must necessarily be progressive.
It is so in the individual: In his progression from infancy to old age the conception of the LORD becomes successively more complete. The child's general idea of the Creator becomes fuller in adolescence as he learns to know Him as the Redeemer, and quite developed, when, in the spiritual experiences of his adult age, he recognizes Him as the Saviour. And as creation, redemption, and salvation are all predicated of the Infinite God, knowledge and intelligence concerning them grow day by day with him whose mind is open to the LORD.
So, also, should it be in the Church as a whole. Here, likewise, knowledge concerning the LORD is-it must be progressive. The fuller the knowledge, the more devout can be the acknowledgment, the more profound the love, and hence the closer the conjunction of the Church with the LORD.
Inmostly the Word treats of the LORD Alone. Interiorly considered, all the Writings of the New Church treat of Him Alone. And it is plainly the duty of the Church, as it is her high privilege, continually to turn the thought and affection toward the LORD as there revealed.
Title Unspecified 1896
TO such progressive knowledge of the LORD the articles this month that treat of the Divine Human before the Advent, of the Promise that the LORD would come on earth, of the Causes of His Coming, and of the Assumption of the Human from Love, will be found of great assistance. They are the results of careful and affectionate study of the Word and open to the understanding, the nature of the LORD'S Essence and of His accommodations of Himself to men, in a manner to fill the mind with an effulgence of heavenly light and to lead to a more devout contemplation of the LORD'S Infinite Love and Wisdom, so that His Divine Life may vivify the affections of man's will, imparting of His life to the Church's life, that they may be where He is also.
Title Unspecified 1896
IF the analogy between the progressive development of the intelligence in Divine things in an individual, and in the Church, holds good, then the teaching in the Church must be directed successively to progressively better informed minds. It is a sad fact that most of the sermons, addresses, and essays in the New Church, although they are not infrequently highly intellectual, as this term is used by the world, yet appear to be directed to a state of mind that is not at all, or only meagerly, furnished with the truths of the internal sense of the Word. Must not constant repetition of the same general doctrines, even though it be in great variety of form, inevitably bar the way to interior progress?
Title Unspecified 1896
THE familiar complaint concerning the lack of growth of the Church is generally restricted to numerical increase of the avowed professors of her Doctrines; but far more serious is the lack of growth of the Church in the interior things of the Word.
It is probable that mankind on this earth has never in its history been so universally worldly and external as at the present time. The extension of a profit-getting I trade to the remotest corners of the earth, the pursuit of riches and pleasure, the extravagance and prodigality that characterize this age, have affected even people that have heretofore been singled out for their strict economy and sober forethought. The prevailing externality has penetrated the domain of letters and has subjugated to a most deplorable extent those whose position makes them, under existing circumstances, even to a greater extent than the ministers and school-masters, the educators of the people. Finance governs the world, and the Jew governs finance,-a fit representation of the spirit that dominates men's minds. And the external worldly sphere presses down and in upon the men of the New Church, keeping many of them from a serious and thorough contemplation of things Divine.
Title Unspecified 1896
A PAINFUL illustration of this condition of the Church is afforded by the recent action of the Pacific Coast Association, where the New Church Pacific, an admirably conducted paper, has been suspended for the reason that its tone has been too exclusively spiritual! Not that, in reality, it could have been too spiritual, but the Editor adhered to the principle that a New Church paper ought to be devoted to the exposition of spiritual truth, and not descend into the arena of physical social, and political economy.
The President of the Association, in his address, said: "It is interesting and significant that the isolation of individuals to whom the truths of the Church, in their integrity, are indispensable, seems to be increasing rather than diminishing. He who so regards the teachings of the Church stands alone among his fellows even more than he did fifty years ago. I mean by this that while the New Church, in its externals, is less distinguished from other bodies and has more tolerance from them than heretofore, its essential doctrines seem more and more apart from the conscious needs of the world."
To judge by the action of the Association, the same remarks may be applied to it, and extended information brings the conviction that they also apply to the Church at large. Even though the essential doctrines of the Church are held in a general way, the essentials of the doctrines "seem more and more apart from the conscious needs" of the Church.
Title Unspecified 1896
The Church exists in order that, through her, the human race may draw the breath of life and have the heart-beat of Divinely Human love, and her highest mission is for herself to search the Scriptures for the fullest and most intimate knowledge of the LORD. A loving, zealous, devoted, earnest, holy, and progressive study of the Scriptures concerning the LORD-this and the plenitude of truths thereby received into the heart of the Church-is the object which she must set for herself; for this, and not primarily the outward spread of New Church doctrines, is the meaning of the prophecy: "The earth shall be full of the knowledge of the LORD, as the waters cover the sea."
Title Unspecified 1896
And we shall know, and follow on to know, the Lord.-Hos. vi, 3.
HERITAGE OF THE CELESTIAL Rev. ENOCH S. PRICE 1896
"And I, I have anointed My king upon Zion, the mountain of My holiness. I will announce concerning the statute, the LORD said unto Me, My Son art Thou I to-day have begotten Thee."-PSALM ii, 6, 7.
THE first five verses of the second Psalm signify that those who should be in the goods and truths of the Church are against the LORD. "Why are the nations tumultuous and the peoples meditating vanity? The kings of the earth stand together and the rulers consult together against the LORD and against His Anointed;" and that the spiritual man must separate himself from these if he would be regenerate and come into heaven, for they are nothing before the LORD: "Let us tear off their bonds, and let us cast away from us their cords. He that dwelleth in the heavens shall laugh; the LORD shall mock them;" and they will he destroyed: "Then shall He speak unto them in His anger and in His wrath shell He terrify them."
It is, and always has been, those who have the best of opportunities, who are against the LORD. The intelligent and the wise, or those who might be the intelligent and the wise, are the ones, who in all ages, have hatched out schism and heresy; who have made doctrines from self-intelligence and taught them for Divine Truth; who have taken the revealed Word of Divine Truth to further selfish ends; who, have led astray the simple. In order that man may be regenerated he must cast off the bonds and fetters of such as above described. Not only the bonds and cords of the society of such persons, but the self-intelligence, and self-wisdom in himself must be separated and put aside; man must be separated from the false wisdom and intelligence of the present day; its science, its literature; its sentiment, its art; for notwithstanding that all these are enticing and attractive in exterior appearance, and to the natural man, they are nothing before the LORD, and they will finally be destroyed-that is, they will all come into hell by gravitating to their own kind: "Then shall He speak unto them in His anger, and in His wrath shall He terrify them."
It was said above that the spiritual man ought to separate himself from those persons and those principles, such as are described in the first part of the Psalm as "nations tumultuous," "peoples meditating vanity," "kings of the earth standing together," "rulers consulting together against the LORD and against His Anointed." But all these are strong, and man is powerless really to save himself or separate himself from them, although it is said that he should do so; but this is according to the appearance necessary to human freedom; for man must act as of himself; and that he ought to separate himself from the crew of the evil means that he ought so to dispose himself that the LORD can separate him from them and thus save him. Whence it follows that since man cannot save himself he never could be saved unless the LORD came into the world to save him.
The LORD comes into the world, and to every individual in the world, at the time when there has been a separation of good from the evil, in the world and in the individual; for at such times the good of truth is established and confirmed, with the world and with man, "And I, I have anointed My king upon Zion, the mountain of My holiness."
These words, while in the spiritual sense they have reference to the coming of the LORD as the Saviour of man, have reference in the celestial or supreme sense to the coming of the LORD as the Redeemer of man and this is a work purely Divine in which man takes no part. The glorification of the Human of the LORD, by which means He redeemed man and made salvation possible, if man co-operate with the LORD, took place at a time, or rather in a state, of separation; for it was during the process of the rejection of the Human assumed in the world of the Virgin Mary that the LORD glorified His Human and made it wholly Divine. This is the reason why in this place, in this Psalm, there are a description of a state of evil and the false, a warning, a denunciation, and judgment, and then follow the words: "And I have anointed My king upon Zion, the mountain of My holiness." The LORD alone is the Anointed of JEHOVAH and He was anointed king upon Zion the mountain of Holiness-that is, the LORD as to Truth was fully glorified and united to the Divine Good which is Zion the mountain of holiness. In this process, which was a work purely Divine, the Heavens were arranged into true order and classification, the World of Spirits was cleansed, and the Hells were reduced into order and under obedience to the LORD, so that they could no longer obsess men in the world; this was redemption.
It was further confirmed that the LORD as to Divine Truth was the Anointed King, for it immediately follows: "I will announce concerning the statute;" a statute is a formal law or rule of order, a statement, and this is truth. The statute is that the LORD-that is, JEHOVAH-"said unto Me, My Son art Thou." Concerning these things we are taught throughout the Writings of the Church that JEHOVAH is the Infinite Divine Esse Itself, the Divine Good in itself, and that the Son is the Truth from that Good. JEHOVAH, the Infinite Esse, or Good, or Love, or God the Eternal Father, "so loved the world that He gave His only-begotten Son"-He Himself came forth, descended, accommodated Himself to man, appeared as Truth-"that whosoever believeth in Him may not perish, but have everlasting life." What one believes is truth, not good, for of this he can have no apperception. Whenever good manifests itself to the apperception it does so in the form of truth. In the internal sense a statute is a prophecy of what shall be in the future to eternity.
That the Divine Human was put on, or united to the Divine Itself, 0r Glorified, in time; and not from eternity, is signified by the statute itself which says: "I to-day have begotten Thee," for, the future is present with the LORD. If the meaning were to have been from eternity, the expression would have been "from of old," "from the days of eternity," "from the hidden," or some such expression. "To-day" signifies beginning in time and continuing to eternity.
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The LORD glorified the Human taken on in time and united it to the Divine from which it went forth, as to all things of His good and truth or of His Love and Wisdom, from His own proper power: "Seek of Me and I will give nations Thine inheritance" even down to the very ultimates of order: "and for Thy possession the ends of the earth."
The whole glorification of the LORD is the prototype or infinite model of the regeneration of man by the LORD; for as JEHOVAH anoints His King upon Zion, the mountain of His holiness in Himself, so also He anoints Himself King in the Church and in Man; for the Union of the Divine with the Human, in the LORD, was effected to the end that the Divine might be conjoined to man; but the conjunction of the Divine with man cannot have place unless man be purified from defiling loves such as are described in the first two verses of this Psalm; therefore "let us tear off their bonds, and let us cast away from us their cords." As soon as this is done, and, man is thus purified, the Divine Human of the LORD inflows, and thus conjoins man to Itself.
The coming of the LORD into the world was for the sake of the salvation of the spiritual man. The celestial man could be in illumination by the letter of the Word, and the immediate influx of the LORD into his interiors. It was for the sake of the spiritual that the LORD fulfilled all things contained in the Law, and endured temptations, and conquered; thus salvation from the Divine Human of the LORD is to those who are in the faith of charity, and also to those who are in temptations in which the LORD conquers; wherefore also when, the LORD was tempted He was in the wilderness.
There are two arcana here; one is that the good of the spiritual man is respectively obscure; the other is that that obscure good is illuminated by the Divine Human of the LORD. This becomes evident from a comparison of the state of the spiritual man with that of the celestial man. With the celestial man good is implanted in the voluntary, and hence light comes into his intellectual; but with the spiritual all the voluntary is in a lost state, so that he has no good from that part, and therefore the LORD implants good in his intellectual by means of the truths of Doctrine from His Divine Human.
It is the voluntary part in man which principally lives, but the intellectual part lives from the voluntary; since, therefore, the voluntary with the spiritual man is so lost that it is nothing but evil, and yet there is a continual influx of evil from it into the intellectual or the thought, it is evident that the good there is respectively obscured. It is from this that the spiritual have not love to the LORD, like the celestial, and consequently neither have they humility, which is essential in all worship, and by which good from the LORD may inflow; for an elated heart never receives such good, but an humble one. Neither have the spiritual love toward the neighbor like the celestial, for the love of self and' the world continually inflows from their voluntary and obscures the good of neighborly love.
This may appear to each and every one of us, if we reflect; for when we do good to any one, is it not usually for some worldly end? and thus, though perhaps not manifestly, do we not think of recompense, either from him to whom we do good, or from the LORD in the other life? Yea, verily, and the good which we do is for the most part defiled with an idea of merit. Let us reflect upon this also, that when we have done anything good, it is the delight of our life to make mention of it, or at least to desire to do so, and thus to prefer ourselves to others. From these defilements we must be separated, for they are nothing before the LORD, and are to be destroyed, before the LORD can conjoin good to truth within our intellectual; and this separation or purification is done on the part of man by repentance-that is, by the shunning of evils as sins against the LORD, then into that holy of love, which is the desire to purified and to be led by the LORD, the LORD will flow and cause a marriage or conjunction of good truth. "And I have anointed My king upon Zion the mountain of My holiness." Then our obscure good is illuminated, and, for that state, made respectively lucid.
The celestial, on the other hand, love their neighbor more than themselves, and never think about recompense, neither prefer themselves to others in any manner. Moreover, with the spiritual, good is obscured by persuasives from various principles, and arising also from the love of self and of the world; this also is from an influx of evil from the voluntary part.
Further, the good of the spiritual man is respectively obscure from this that he does not know what is true from any perception, as the celestial does, but from instructions received from parents and masters, and also from the doctrine into which he is born; and when he superadds anything of himself and of his own thought, then for the most part the sensual with its fallacies, and the rational with its appearances, prevail, and effect that he can scarce acknowledge any pure truth, such as the celestial acknowledge. Nevertheless in these resemblances of truth the LORD implants good, although they are fallacious truths, or appearances of truth; but good becomes thereby obscure, deriving a quality from the truths with which it is conjoined.
The spiritual man does not really know what is evil; he scarcely believes anything to be evil but what is contrary to the Ten Commandments, being ignorant of the evils of affection and thought, which are innumerable. He does not reflect on them nor call them evils; further, he regards the delights of lusts and of pleasures no otherwise than as good, and the delights of self-love he both indulges, and approves, and excuses, not knowing-that such things affect his spirit, and determine its quality in the other life. Hence in like manner it appears that the spiritual man, although in the whole Word scarce anything else is treated of but the good of love to the LORD, and of love toward the neighbor, yet does not know that good is the essential of faith, nor indeed what charity is in its essence; and what he knows concerning faith, which he makes essential, still he disputes whether it be so or not, unless confirmed by much experience in regard to life; this the celestial never do, for they perceive it to be so; whence the LORD declares in Matthew: "Let your discourse be yea yea, nay nay, for whatsoever is beyond this is of evil." For the celestial are in truth itself, concerning which the spiritual dispute, and hence the celestial see indefinite things appertaining to that truth, and thus by virtue of the light they can see as it were the whole heaven; but the spiritual, because they dispute about truth, so long as they are in that state, cannot come to the first boundary of the light of the celestial, much less can they view anything by their own light. These now are the reasons why good with the spiritual man is respectively obscure.
As to the other arcanum, namely, that this obscure good is illuminated by the LORD'S Divine Human. This, the Doctrines tell, is an arcanum that cannot be explained to the apprehension, for it is an influx of the Divine which would be described; yet some idea of it may be had from this, that if the Supreme Divine Itself inflowed into such good as has been described, defiled with so many evils and falses, it could not be received; and if it should be received in any respect, the man who had such good would feel infernal torment, and thus would perish.
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But the Divine Human-that is, the Divine made Human, and accommodated to the states of the spiritual man, yea even to the states of the natural and the sensual man-may inflow with such persons, and illuminate such good, even as the sun flows into dense clouds, which in the morning are variegated into the colors of the dawn. Still, however, the LORD cannot appear to such as the light of the sun, but as the light of the moon. Hence it is evident that the cause of the LORD'S coming into the world was for the sake of the salvation of the spiritual, that they might be saved.
It must be understood, when it is said that the LORD came into the world to save the spiritual, that it is spoken respectively; for we are taught also that not even the angels of the highest heavens could have remained in security unless the LORD had come into the world. The celestial heavens rest upon the spiritual as upon their basis; this basis was in danger of destruction. It was as with a house, the second story of which is in such need of repairs that if not speedily attended td the whole structure will go to ruin, although the third story may be in itself intact. It is so with the regeneration of every individual: the lower degrees must be opened above, regenerated, saved, repaired, or the whole man will fall into ruin, thus into hell. And while it is true that the LORD did not come into the world and glorify His Human to save the celestial when considered respectively to the spiritual, still, unless the spiritual were saved-that is, cleansed of the falses of evil inflowing from a lost voluntary-the celestial heavens could not have been sustained.
But what is it to be celestial? In the briefest form to be celestial is to be humble. This does not mean, as is frequently understood in the world, to be low-spirited and unhappy; it does not mean to bow servilely to those toward whom one really has a haughty spirit, but which is concealed for the sake of expected favors; it does not mean the renunciation of earthly riches and pleasures for the sake of posing before the world as martyr and saint; it does not mean a pharisaical attention Jo the things of piety while the heart is affected with weariness; it does not mean a puritanical attention to external proprieties. Humility first means to shun evils because they are sins. This only the humble do.
All others shun evils because they are forbidden in the Decalogue, not because the Decalogue is perceived to contain Divine Truth; because the rationality is convinced by examination: that they would be hurtful to the natural man, or maybe even the spiritual rational may be convinced that they would be hurtful to the spiritual man; because the rules of society forbid and it is seen that they will be ostracized if they commit; because the civil law forbids, and they know they will be punished if they disobey.
Humility perceives that evils are against the LORD and that they are from the Devil and of the Devil. Humility perceives because into humility the LORD can inflow intimately and gift with perception; for in humility, truly such, is the very holy of love. All love is humble and ever fearful of hurting the beloved object. It is this that in man is the very Zion, the mountain of Holiness, where the LORD anoints Himself King, that is, where He is accepted as the sovereign and only ruler: "And I, I have anointed my King upon Zion, the mount tam of My holiness It is upon the mountain of the LORD'S holiness that He is anointed King, for all holiness is the LORD'S, no holiness is man's, and it is into His own holy of love with man that the LORD inflows.
Zion, the mountain of holiness, upon which it is said that the LORD is anointed King, is the celestial Kingdom, which is in the good of love, this kingdom is the inmost of heaven and the inmost of the Church, thus the celestial of the Church. This also is the inmost of man where the LORD conjoins Himself with the good in the man, where He anoints Himself King, with the man who humbly submits himself.
With those who are in true humility the LORD inflows with good after the removal of evils; or, rather, at the time of the removal of each successive evil, the opposite good is implanted; and with the humble also this good is not in obscurity, for they are, at the same time gifted with a perception of the quality of the good; "I shall announce concerning the statute." To announce on the part of the LORD is to reveal, to inspire, to inflow, to descend, to accommodate; on the part of man, if he be humble-that is, celestial-it is to perceive when the LORD announces what He announces. Here the LORD announces the infinite truth, "the statute," that He Himself descended and assumed a human in time, which He glorified by His own proper power and united to the essential Divine from which it was: "the LORD said unto Me, My Son art Thou, I to-day have begotten Thee."
The humble-that is, the celestial-are instructed and taught, they study and learn truths equally as the spiritual; but they study them not for the sake of truth; nor for the sake of the intellectual delight in them; nor for being considered learned and wise; still less for trade and gain. The humble-that is, the celestial-study truth for the sake of good-that is, life. Such alone perceive the truth in the Letter of the Word, and the scientifics of the Doctrines of the Church. They alone perceive that the Word and the Scientifics of the Writings of the Church are the Divine Human of the LORD, appearing to the very senses of men. And is this on account of merit in them? By no means. Simply because they look to the LORD to teach them. That is all. "Seek of Me and I will give nations for Thins inheritance, and for Thy possessions the ends of the earth."
The humble do not seek rewards, but reward is a universal law of order. The reward of good is the good itself, which is in itself delightful and happy; the reward of evil is the evil itself, which in itself is undelightful and unhappy. To those who seek good of the LORD in humility, are given all celestial goods in place of the evils of cupidity that were originally in the unregenerate will. "Seek of Me and I will give nations for Thins inheritance." Nations are celestial goods, in the Supreme Sense the LORD Himself; thus to "inherit" signifies to have the life of the LORD, or life from the LORD. Not only shall the humble have the celestial goods of life from the LORD in their interiors, but they shall have goods and their accompanying delights to the very ultimates of order in the Church. "I will give nations for Thine inheritance, and for Thy possession the ends of the earth." In regard to the LORD, in an approximate sense, this signifies that those of all nations through the whole orb of earths who are in the goods of charity and the truths of faith in life, will be of His Kingdom and Church and will be saved in heaven, through "His coming and the glorification of His Human." In the Supreme Sense it signifies that when the LORD put on the Human and established the Church He glorified His Human as to all things of good and truth, even down to the very sensual.
As with the individual so with the Church. If there be a Church that is in humility truly such, then that Church is celestial.
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Whether that Church be in humility or not, is to be known by the manner of its reception of the Kingship of the Divine Human of the LORD. That there is a celestial Church of the communion of saints is indisputable; but the whereabouts of its members is known to the LORD alone. If there is an organized body or society of men that receives the Kingship of the Divine Human unquestioningly, joyfully, loyally, and humbly, and that studies and teaches His laws and statutes for the sake of life alone-that is, for the sake of the shunning of evils and the furtherance of uses in the Church-then, that Church is celestial, and therein is the celestial good of love. "And I have anointed My king upon Zion, the mountain of My holiness." And this Church, will be gifted with the perception of celestial ends; "I shalt announce concerning the statute." And she will perceive that the first good of the Church is the acknowledgment that the LORD JESUS CHRIST is alone God, and that He is to be worshiped forever. "The LORD said unto Me, My Son art Thou, I to-day have begotten Thee." And if she look always in humble submission to her Divine King, she shall have celestial goods of love in all abundance. "Seek of Me and I will give nations for Thine inhabitance." She shall also have that in which all goods rest and have power, that ultimate basis and seminary of heaven, that most precious' gift of God to man, Conjugial Love; "And I wilt give for Thy possession the ends of the earth."- AMEN.
Title Unspecified 1896
A. R. 916 All the cognitions of truth and good . . . relate to one cognition which is the containant of them, which one cognition is the cognition of the Lord.- A. R. 916.
ALIENATION OF GOOD AND TRUTH BY FALSES AND CUPIDITIES 1896
EXODUS xxii, 1-5.
Th the internal sense, in this chapter, injuries done in various ways to the truth of faith and the good of charity, and their amendment and restitution, are treated of; as also the help that is to be brought if they are extinguished.
(1-3.) WHEN falses take away good or truth from a man, without its appearing to him, "if, in digging through, the thief be caught"-and the good or truth be injured, so that it is extinguished, "and he be smitten and die"-he is not guilty of the violence done, "bloods shall not be for him"-but if the man sees clearly from the interior that the good and truth which is with him is taken away by the false from evil, "if the sun be risen upon him"-then he is guilty of the violence done to them, for it was done while he was conscious of it, and thus from his will and understanding, "bloods shalt be for, him"-and he must amend and restore the truth and good that has been taken away, "repaying he shall repay"-but if nothing of the good and truth that has been taken away is left remaining, "if he have nothing"-then it is to be alienated, "then he shall be sold for his theft"-but if a general affection of good remains, and there is thus something by which the particular good that has been taken away can be restored, "if finding there have been found in his hand the stolen thing"-if this that remains be something of exterior good or truth, such as there is in the former state of regeneration, when man is led by the truths of faith to the good of charity, and is introduced into the Church, "from an ox even to an ass"-or of the interior truth and good, such as there is in the latter state of his regeneration, when he is in the good of charity, and from this in the truth of faith, or when he has become a Church, "even to a sheep"-in either of which exterior or interior truth or good there is spiritual life, "living"-he must restore it to the full, "he shall repay double."
(4, 5.) When a man's cupidities deprive him of the good and truth of the Church, "when a man shalt desolate a field or a vineyard"-if he is little conscious of it, "and shall send in his beast"-and the goods cohering therewith be consumed, "and desolate in another's field"-he must restore it from the goods and truths that are still entire, "of the best of his own field and of the best of his own vineyard he shalt repay." So long as man's evil fires are kept shut up in his will his understanding is in light, and hence he is in the apperception of good and truth; but when those fires pour forth their false light into the understanding then the former light is dissipated, and man's apperception of good and truth is obscured; and this all the more as the loves of self and of the world, which are those fires, receive increase, and finally so much that these fires suffocate and extinguish every truth, and with truth, good.
When these evil loves are attacked, then fire bursts forth from the will into the intellectual, and there conceives a flame which is called anger; this flame of anger attacks the truths and goods which are in the intellectual, and not only hides them, but also consumes them; and when that evil fire bursts forth from the will into the intellectual, then the intellectual is closed above, where it looks to heaven, and is opened beneath, where it looks to hell; hence there then inflow evils and falses, which conceive the flame, when the evil man heats up into anger. If this anger arises from the affection of evil, "when fire shall break out"-which betakes itself into falses, "and catch in thorns"-and does injury to the goods and truths of faith that have been received, "and the stack is consumed"-or to the truth and good of faith that have as yet been simply conceived, "or the standing grain or the field"-then those goods and truths that have been taken away by the anger arising from the affection of evil are to be restored, "he that kindleth the kindling repaying shalt repay."
Title Unspecified 1896
A. R. 916
The cognition of the Lord is the universal of all things of doctrine, and thence of all things of the Church.- A. R. 916.
STUDIES ON REFLECTION 1896
WHEN we learn that reflection is that faculty peculiar to man which distinguishes him from the beasts, and that by it he is enabled to elevate himself into evermore interior spheres of affection and thought, the statement that spirits have not reflection, that they act spontaneously as by instinct, comes with some surprise, for a state of life similar or akin to the animal is suggested. We soon learn, however, that what is meant is that spirits have not reflection like unto man-that is, reflection from the corporeal memory, for this memory in the other life is separated and rendered quiescent, though not destroyed, for at times and for certain causes it may be brought into activity, with the result that the spirit is brought back into states which pertained to him while in the body. Such, however, is not the usual or common state.
Spirits, therefore, have reflection, but it is a reflection from the interior memory, for by this faculty spirits, as well as men, are perfected (S. D. 2228).
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In fact, without reflection there is no life (S. D. 1905).
Thus spirits reflect from the interior or spiritual memory; this memory is intermediate because born from the natural or material memory by principles or conclusions' drawn therefrom; it is therefore full of fallacies, which we are told tend to pervert verities (S. D. 353). Wherefore in time this memory "vanishes," and along with it the rational to which it gave birth. It may be noted that this memory is with the spirit as long as he is in the world of spirits, and as he successively passes through that world so is that memory "successively" put off, until at length the angelic memory itself is opened. This angelic, memory is sometimes called the indole [indoles], and is explained to be man's acquired character.
It is, in a word, the very man himself which remains after all things foreign to his true character have been put off. When man reaches this state, which is the end of his life, he then reflects from his indole.
We thus have three general kinds or classes of reflection, viz.: reflection from the corporeal memory, peculiar to men in the world; reflection from the spiritual or intermediate memory, peculiar to spirits in the world of spirits; and reflection from in dole or angelic memory, peculiar to the inhabitants of heaven, and conversely of the inhabitants of hell.
Reflection from the corporeal memory is a reflection upon things past and a consequent speculation about things to come; it is the fruitful source of all dissatisfaction with the present and concern about the future; it is, moreover, from the effort of man to live from himself (it so came upon him at the time of the fall of man), for to live from this memory is to live from self (S. D. 3962). Therefore it is separated in the other life.
Reflection from the interior or intermediate memory is of an entirely different quality; the past is forgotten and reflection is from a present influx into existing states or conditions, producing spontaneous or instinctive action. These states and conditions are, however, continually changing as the work of vastation progresses, and with them the quality of the reflections; for at first there is little observable distinction between the state in this and the other world, for the corporeal memory continues for a time active-that is, during the first stage; but as this passes gradually away life becomes more and more spontaneous or instinctive until the end is reached.
Reflection from the indole or the angelic memory is a spontaneous flowing forth of life inflowing from the Divine. With those who are in this state all things are present; in this there is a semblance of the Divine in which there is no past or future. Hence we have the teaching given in the Spiritual Diary, n. 2188, as follows:
"I have spoken with the angels, and then saw by a spiritual idea that the more interior and perfect thee angels are the less have they a memory of things past, and that in that consists their felicity, for the LORD gives to them every moment what is delightful to them, and what they think and are affected with; thus it is of the LORD and not of them. This is understood by, Give us our daily bread, and that they must not be solicitous about the future as to what they nay eat and drink, and that they would daily receive manna;" and further, in the Spiritual Diary, n. 2190, "Divination-[conjecture] about what is to come, and remembrance of past things are what take away all joy of life and felicity, thence are solicitudes, cares, and anxieties, wherefore it cannot be given to those who are in felicity to have such a memory and such forethought, nevertheless they do not know otherwise than that they have the highest memory, prudence, and thought, because they have one from the LORD, thus a Divine one, which, nevertheless, is such as I have said."
Thus, indeed, the angels have a most perfect memory, more perfect than can be expressed, because it is one with their character which they have received from the LORD. This character, indeed, is determined and formed by life in the world, but it does not appear because it, as is said of angelic intelligence and wisdom, is "hidden in the inmosts of the interior memory." However, when the corporeal memory is "laid asleep" by death, then man awakes to the "interior memory," and "successively afterward to the angelic memory itself." (See A. C. 2491.)
Thus life is a successive unfolding of things more and more interior by means of reflection, and with each unfolding the reflection becomes more interior. The earth passes away with the corporeal memory, the world of spirits with the intermediate memory, and heaven opens with the angelic memory, which is not a memory as we understand the word, but a faculty for receiving the ever-present inflowing Divine.
Title Unspecified 1896
A. R. 916 "The one precious pearl" signifies the acknowledgment and cognition of the Lord.- A. R. 916.
PRAYER 1896
PRAYER, interiorly considered, is the affection of truth. This manifests itself in the understanding as acknowledgment, and in the will as humility. Man must know and acknowledge the God with whom he is to be conjoined; and he must humble himself before Him if he would be conjoined to Him by love. For love, from which is all conjunction, is ever humble, seeking only the good of all true prayer. The LORD says: "He who hath My precepts, and doeth them, he it is who loveth Me; and I will love him, and will make My abode with him: but he who doth not love Me doth not keep My precepts" (John xiv, 21-24). It is vain for us to raise our thoughts and voice to the LORD if not for the sake of receiving light to know and strength to do His Commandments, which define and prescribe the life of love to-the neighbor, which makes one with love to God. If that purpose be absent, we may know that the affection of truth is absent, and that our petitions are not true prayer.
At the beginning of regeneration, the life of natural affection constituting the natural man, derived from, self and the world, is like the rank and vigorous growth of weeds in a neglected garden, while the spiritual affection of truth is like a tiny, tender plant, just springing up amongst the weeds and thorns, almost choked by the noxious growths. Man's desire for conjunction is then at best feeble and wavering, and hence his prayer is obscure and contains but little life. Man's state is obscure, and he hardly knows what to ask for. Nevertheless he knows that he is in evil, and his prayer is for truth, which alone can save him. In this state the chief object of prayer is light and strength to overcome evils, and the prayer is prompted by an holy influx from the LORD; preparing and disposing man for reception. After reception, however, man is in good, and then his prayer partakes more of confession and Praise of the LORD. But in general man should pray, not for good, for that is the LORD'S part in the process of conjunction, and never fails or ceases to operate; but for truth by which is all co-operation-truth, which man can do, an so doing, come into the sphere of Divine Good-that is, within the truth-good, mighty to rescue from the assaults of the hells, which being repelled by that Divine Sphere, at His presence flee in consternation and horror.
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When in the stress of temptation man learns by actual experience that his utmost efforts to co-operate with the LORD, of themselves avail nothing, if his affection be genuine he betakes himself to prayer as the last possible effort on his part. In severe temptation even that seems to fail, and he is brought to despair. Then, when he can no longer be deceived into supposing that his own strength is anything or has effected anything comes elevation by the LORD.
Still, prayer from humility is doing for man is then in the genuine affection of truth, for the sake of life, thus for the sake of the good which is in the truth, and when opportunity is given, he acts according to it; for his prayer proceeds from his inner life and contains that life, and he is not content until his life finds its full fruition and enjoyment in act. What a mockery of "faith" does the word become when used to mean "faith alone;" and what still greater mockery, when, in addition, the expression is used "the life of faith." The life of faith is when man reciprocates the Divine Good, or Love, by living the truth, for which he comes to yearn and pray with an affection of ever-increasing purity and ardor. But to ask for good without the desire to render an equivalent in the form of truth obeyed is to ask "something for nothing," which exactly accords with the spirit of this covetous, gambling age. Prayers grounded in the "Faith-alone" doctrine are nothing but shameful mendicancy.
As to the answer to prayer. It is sometimes asked, What need to pray, since the LORD knows and provides what is best, and will not be swayed from it by petition? But the use designed in prayer is not to affect the attitude of God, but of man. Love is developed and strengthened by effort and seeking, and hence intended favors are sometimes withheld for a time, in order that desire and thence receptivity may thereby be strengthened. From the very nature of spiritual life, it cannot be imparted without humility, desire, and thus reciprocation on the part of man; but when the plane is formed the LORD flows in with a Divine bounty that is limited only by man's ability to receive. Hence true prayer is always answered, for it seeks only that which the LORD ever seeks to give-not the things of earth, but the things of heaven. The things of earth He adds also, but according to the Wisdom of His Providence only, and not according to man's shifting ideas or merely human wishes. Indeed, from an elevated view, it may be seen that all prayer whatsoever really receives its answer; for prayer is simply affection active, and affection is life, and man is permitted to have whatever kind of life he in freedom chooses-a freedom limited only by the laws of order that protect freedom in others also, and thus preserve order and equilibrium. Therefore the internal of man's prayer, which is the desire to be allowed to live-i. e., to love is always granted, but in a manner determined not by man's ideas of what he wants-which, indeed, are as unstable and conflicting as the winds-but according to the merciful Providence which ever ordains the best which man can be led to receive. In this universal sense prayer is always answered.
Only the Doctrines of the New Church can rescue the degraded doctrine of prayer can teach and lead to the spiritual understanding of that resplendent truth, that prayer is life; for it is those Doctrines alone which satisfy the affection of truth by pointing out and illuminating the way of life. And because the soul of those Doctrines is the goods and truths of heaven, which are at once the soul of prayer and its object sought, it is plain that prayer is doctrine. And further, because the LORD answers prayer and instructs man, not only by the external way of doctrine but also by an opening and illumination of the interiors, when they are elevated by prayer, it is plain that prayer is revelation, made to each regenerating man immediately, according to the state of each. For, in a universal sense, prayer is communication with the Divine.
The general propositions concerning prayer that have thus far been considered may be summed up thus: 1. That prayer is for the sake of conjunction with the LORD, Who is the Source and the Mover in all prayer. 2. That prayer is of the motion of Infinite Divine good on the one hand, and of finite reciprocal action on the other hand, and that thus it conjoins the LORD and, man. 3. That with man the essence of prayer is truth, and that this becomes appropriated to man by means of the affection of truth, which is thus the soul of prayer with man. 4. That in the affection of truth are two essentials-acknowledgment and humility. 5. That prayer is for the sake of application to life, or it is nothing; and that thus prayer includes every thing of life. 6. That before regeneration man should pray principally to be given aid in shunning evils, though after he is in good his prayers will contain more of confession and praise. And further it has been seen that prayer is doctrine, and is revelation.
Prayer, therefore, embraces everything of man's cooperation in the process of conjunction, and therefore also all the Divine operation; since action makes one with reaction, and the activity of Divine Love is limited only by the reaction of man-a limit which that Love sets for itself for the sake of man's freedom. The whole life of a regenerate man is prayer, and the regenerating operation of the LORD is the answer to that prayer.
In the light of such teaching we can better appreciate the importance and scope of prayer, and the effect of daily exercise in it, ever in the external. With the sincere man affections and thoughts of the mind spontaneously manifest themselves in the expression of the face and the acts of the body, for the body is mere obedience. While he is on earth, man's life is natural, or spiritual-natural if he becomes regenerate. The acts which he does in his conscious, sensory life establish, strengthen, and confirm the affections whence they proceed and to which they correspond; for internal things rest upon externals as on a foundation. The affection of truth, which is spiritual life, becomes man's own-that is, is appropriated to him only as it is implanted by the LORD, only as man's proprium quiesces and he ceases to act from himself and his own strength. Not that he then ceases to act; the change is one of the internal state; and of the quality of the resulting life, rather than of the external life itself; for he continues to resist evils as before. But he is brought to perceive that his resisting, which is permitted as necessary for the sake of his free co-operation, is not what removes evil, but the LORD alone, after man has opened the way by actual repentance. When man discovers the ineffectiveness and impotence of- his own efforts, and from despair is ready to cease from resisting evil, the LORD then conquers-then first can conquer-for then first does man come into genuine humility and willingness to be led by the LORD absolutely and in all things, which is the only plane in which the LORD can operate with the Grace of His Redemption and Salvation.
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This state of man's final abandonment of his self-confidence effort from self is represented by the ultimate act of prayer, in which man sinks into an attitude of submission, his folded hands representing inability to do anything from self, and his words and act expressing supplication for the succor of the LORD'S essential, saying power. With a sincere man in the act of prayer is present the whole of affection and thus the whole man; and in the spiritual world his quality then appears before the LORD and the angels, with whom he is thus brought into communication and conjunction.
Hence the posture of humility and the utterance of the heart's desire for deliverance from evil and nourishment in good have an important use in the establishment of spiritual life with man. Add to that the example of the LORD, Who, when on earth in the form of Incarnate Truth Itself, but not yet glorified, ultimated His supreme yearning for conjunction with Infinite Divine Good by the bodily act of prayer. Hence it is incumbent on man to study and apply, in both its internal and its literal form, the divine, injunction given in the sixth chapter of Matthew, where the LORD prefaces the words of His own Prayer, then first given to men, with the words, "Thus, then, pray ye."
Title Unspecified 1896
D. P. 326 The acknowledgment of God effects the conjunction of God with man.-D. P. 326.
EGYPT 1896
III.
"THE SCIENCES, SUCH AS THEY WERE WITH THE ANCIENTS."
ONE point which was only touched upon in our last chapter, is that Egypt represented Science. The term "Egypt" is probably more frequently met with in the Word with this, signification than with any other. In the genealogy of Noah, where Egypt is mentioned for the first time, it has this signification; not in the sense, however, in which the term is used at the present time, but as it was understood by the Ancients.
The sciences of the Ancients were the Sciences of Correspondences, of Representations, of Influxes, of Heaven and Hell, etc. (A. E. 514). The Science of Correspondences was especially cultivated in those days, and no people was better versed in that science than the Egyptians. The favorite study of the Ancients consisted in discovering the relation which natural things had to spiritual things; and they delighted in describing spiritual things in the form of stories. They personified various spiritual qualities and attributes, representing them as conversing with each other, as appearing to men, instructing, guiding, and, if occasion required, even punishing them. Such were their favorite studies and the subjects of their writings.
We are taught that the men of the Ancient Church were initiated into the knowledge of these things from the mouth of the most ancient people, who were before the flood; and these received them from heaven; for they had communication with heaven; and the first heaven, which is the lowest, with which this communication took place, is in such representatives and significatives (A. C. 4442). The Word in the Letter is in great part written in the form of stories similar to those composed by the Ancients. This style of writing was, in those days, regarded as the only style worthy to used to convey instruction; indeed, so much so, that books which were not written in correspondences were regarded as valueless. There is much in the literary remains of Egypt which confirms this fact. And it is this which causes modern scholars an endless amount of difficulty. Judging, as they must, the literary works of the Egyptians by the modern standard, they naturally underrate their value. For, as the Egyptians never regarded the sciences as separate from theology, and apparently used correspondential language even in writing scientific works, modern scholars have come to conclusion that the Egyptians had no sciences, properly speaking, but that with them the sciences were merely branches of theology. In fact, they are puzzled, and half admit that the modern standard of criticism cannot be applied to their literature.
The Ancient Egyptians had many of the sciences which are cultivated at the present day; but they treated them from a different standpoint. By means of their knowledge of correspondences, they connected natural facts with spiritual principles, and thus referred them to their origin. Their wisdom consisted chiefly in seeing the spiritual in the natural; and on that account the natural sciences with them were wholly subservient to the spiritual. The chief use, then, of the natural knowledges with them was to employ them to express spiritual truths by means of them; their application to the uses of the natural life was of secondary consideration with them. So men in those days differed from the men of our own times; and this because their minds were open toward heaven, which enabled them to see things in their true light. The acquisition of natural knowledges-i. e., the knowledge of natural facts without any spiritual use for an end, would have seemed to them a mere waste of time; an employment utterly unworthy of a rational being-and yet it is in this that men at the present. day place all their wisdom.
Such then were the sciences of the Ancients. It is to science in this sense that Egypt corresponds-i. e., to the science of spiritual things, and of the relation between spiritual and natural things.
Thus both in sacred and profane literature, the Egyptians applied their knowledge of correspondences. But they differed from modern writers not only in their style of writing, but also in the kind of characters they used to express their ideas; for they not only wrote in pictures, figuratively speaking, but also understood the art of representing their ideas by pictured, by using various objects in nature. This kind of picture-writing is called hieroglyphics. Many objects thus used are easily recognized, as men, animals, birds, etc., as also parts and organs of the human body. By all these pictures scientific truths were expressed (A. C. 6917).
The hieroglyphics are remarkable for their simplicity. It is scarcely possible to represent objects so plainly, and yet in pleasing forms, with fewer lines, than the Egyptians succeeded in representing them. The letters of the Hebrew alphabet must have had a similar origin. They are supposed to be outlines of objects; their names seem to indicate that. But they can scarcely be said to be actual pictures, such an the hieroglyphics are. Another difference between the two is, that the latter stand for sound only, while the forms are used to express sounds as well as ideas.
Religious books, liturgies, prayers, etc., have been discovered, all written in hieroglyphics, or modifications of them. This illustrates the teaching, that hieroglyphics were used in Divine worship. These sacred signs are also seen on the walls of the temples, on obelisks, statues, etc. Indeed the statues themselves must have been regarded as hieroglyphics, for in the work on Conjugial Love we read that Swedenborg, seeing carved figures in the heaven of the men of the Silver Age, asks the conducting angel: "What are these?
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Are they idols? And he replied, By no means: they are con figurations representative of various moral virtues, and of spiritual truths. The people of that age had the Science of Correspondences, and every man, beast, bird, and fish corresponds to some quality; therefore each carved thing represents some particular virtue or truth, and many together virtue itself, or truth itself in a common extended form. These are what in Egypt are called hieroglyphics."
Thus the term hieroglyphic must have been applied to all representative images whether painted or sculptured, and even statues representing spiritual and moral qualities must have come under that denomination; such as in later times began to be worshiped as so many distinct deities.
Now the question suggests itself, How were all these used in Divine Worship? It is easy to understand how books and inscriptions on the walls of the temples, as well as certain sacred objects may have been used. But how were images used, and other representative objects, which would come under this wider meaning of hieroglyphics? There is no definite teaching on the subject, nor do the monuments throw any light on the customs and practices of the Egyptians during the better days of the Church. There is the teaching that the Egyptians applied hieroglyphics to sacred things, and by means of them perverted Divine Order. Thus magic originated (A. C. 6692.). But this clearly refers to later times. Now if it was possible to produce effects in nature by a disorderly application of correspondences, the question suggests itself, were there no other ways of applying the same to produce orderly effects? "In correspondences is all power," we read. Accordingly, the hieroglyphics being correspondential forms, were ultimates, each adapted for a special influx. The effect produced by an influx into the sculptured stones of the breast-plate of Aharon, as well as through the tablet in the repository of the Tabernacle in the heaven of the men of the Golden Age, may illustrate a use of hieroglyphic forms, although there is as yet no positive information on the subject. As men at that time lived a life of heaven, the influx from heaven found few obstructions into their minds, and through them into nature; and many things were possible then which are not now. Hence it is not altogether improbable that by an influx into certain of these correspondential forms placed in the temples, lights and sounds may have been produced during Divine worship. The temples may have been filled with fragrant odors or with beautiful atmospheres such as appear in heaven-at times when the worshipers were in a state to be gladdened by such manifestations of the presence of the Divine. Ancient literature furnishes evidence that there was a belief among the Gentiles that at times the gods appeared to men in bodily form to instruct and direct them; at other times they manifested their presence by voices, thunders and lightnings, which according to their nature were regarded as tokens of a gracious acceptance, or otherwise of their prayers. In view of all these considerations the thought naturally suggests itself, that in earlier times, when the Church was yet in a good state, a use, such as indicated above may have been made of hieroglyphics. That they were placed in the temples merely as visible representatives of spiritual things is not likely.
Title Unspecified 1896
S. D. 336
Merely the cognitions of heavenly truths affect the angels, and thus the universal Heaven, in an ineffable manner.- S. D. 336.
DIVINE HUMAN BEFORE THE ADVENT 1896
FROM eternity the LORD JESUS CHRIST is GOD; and from the beginning of time no other God has been known to men than the Divine Human; for it is the Humanity of God that makes men to be men; and it is by the perception of that Humanity that they are capable of being conjoined to Him by love. The LORD from Infinite Love created men that He might conjoin them to Himself, and thus impart to them of His own life of love, wisdom, and joy; and from Infinite Wisdom He provided all the means whereby He might effect that end, and those means in a sum, are, the revelation of Himself in His Divine Human Nature. Only in the light of love of spiritual love for Him, can the Divine be seen; and so the revelation of God as Man, as involving the gift of spiritual love, life, light to man comprises the whole Divine Operation of Creation, Preservation, Redemption, Salvation, and Conjunction; for that revelation is made, and can be made, only to those who in love receive; and by and in that revelation is effected the whole work of making man human, an image of the Divine, a receptacle of love and faith, and by love and faith capable of being conjoined with his Creator and Divine Protype.
From the earliest ages, therefore, JEHOVAH GOD has always appeared to His creatures as a Divine Man, and that Divine Appearing is the Divine Human from eternity.
God operates from what is Human in Himself, and by what is thence human in man; and by conjoining that with Himself, makes man fully human, in finite degree. It is only in what is His Own that God comes to man and dwells with him. Since what is of God can be with man as his own only by free reception, and since reception varies according to freedom, the Coming and Appearing of God is always in form accommodated to the reception; and so, with the different Churches, which were distinguished by certain general differences of reception, the appearing of the Divine Human, has differed in form. But the difference was only in the reception, not in the LORD; whatever the form in which Infinite Love and Wisdom accommodates Itself, ever within is the Divine Esse, which is JEHOVAH, in His Own Divine Form which is the Divine Human.
God reveals Himself to man not as He is in Himself-"No man hath seen God at any time"-but in the Divine which proceeds from Him, which therefore is called not "God," but "Divine," which means "of God," "from God," "infilled with God;" so that by the Divine, God is actually present giving birth His own Divine Life and quality to such as receive; just as in man the invisible, intangible soul is fully present in his visible tangible body, and in the proceeding life and activity. So to every one who from love is in any spiritual perception, the manifestations of love and wisdom which are to be seen on every plane of spiritual and natural existence, reveal the presence and operation of the supreme, invisible, and incomprehensible Esse, the First and Only, the All in All, infinitely the same in leasts as in greatest things, the Itself, Love Itself, Wisdom Itself, Good Itself, Truth Itself, Life Itself, the Infinite God, from Whom we live and move and have our being. And because it is the Divine from Him, which thus forms and illumines our minds to perceive Him, therefore that Divine is God to us, God in His Divine Human and Holy Proceeding, the Only God that vivifies men and angels, the Only God Whom they can know and Love and worship; for He is God and there is none else.
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The Divine which proceeds from God is Good and Truth. It is said to proceed because it so appears to man who is in space; but the Divine simply operates; it does not change place for it is above space. In Himself God is nothing else than Good, but because Good Itself cannot be received by man, it clothes Itself with Divine substances and so appears as Divine Truth; as the fire of the sun clothes itself with light-and thus out of created substances, prepares for itself receptacles or forms receiving life. Truth forms; Good makes alive. The two are really one, for life without form, or form without life, is nothing. Truth is nothing else than Good appearing; therefore in itself it is the same. As it applies itself to finite, dead substances formatively, it appears distinct from good; but as it gives them life, it is one with good. The distinctness is an appearance arising from the recipients; these must ever be distinct from the Infinite Substance Itself which created them. Hence, from God throughout creation there appears the conjunction of good and truth, the formative power of truth and the vital power of good conjoined as in a marriage, whence all things are produced, and because man is formed to the reception of this marriage, its form is manifestly human. The joint operation of Good and Truth, or of the Divine Celestial and the Divine Spiritual, is the LORD with man, for in them is Divine Good which is the Father, and Divine Truth which is the Son, Infinitely One in the LORD. The Divine Spiritual is what illuminates man-i. e., forms his understanding to receive spiritual light or truth; and the Divine Celestial is what warms man-i. e., enkindles his will with spiritual heat or love. Moreover it is plain that the good and truth can be with man only so far as they are conjoined; for good is the life of truth; and truth is the form of good; and that if they be divided the Divine ceases to be with man. Without spiritual illumination from the Divine Spiritual, and spiritual vivification from the Divine Celestial, there can be no sight or acknowledgment of the LORD and hence no conjunction.
Because the heavens are formed solely from the marriage of good and truth from the LORD, Who appears there as the life and light-giving sun, it is the Divine of the LORD which makes heaven, and therefore the form of Heaven in itself considered, is the form of the LORD, the Divine Human from eternity. Hence the angels are all in the human form.
Before the Incarnation, the celestial heaven was the only heaven yet formed. The celestial angels were in celestial love and in celestial truth, their faculties were wholly formed to the reception of these, and as these are the Human Divine that proceeded from the LORD those angels could perceive Him in their interior thought, and He so appeared to them as JEHOVAH, the Divine Man.
Men of the Church on earth, also, so long as the Church was in order-as was the Most Ancient Church-that is, in celestial love, which alone receives truth in its own light and thus sees the Divine Good in the Divine Truth-were thus able to see the LORD in their interior thought as a Divine Man, and in visible things they saw a representative image of Him. But when celestial love and its interior light had passed away, the LORD, by the miraculous separation of the will from the understanding, restored to man a certain spiritual vision of the Divine Human, in representative, types, whereby He could be seen from the light of spiritual love or charity, in the understanding-no longer clearly, by the celestial light of love in the Will. Thus the men of the Ancient or Spiritual Church could see in natural things the corresponding celestial and spiritual things of heaven, and thereby representatively or mediately, and so obscurely, Divine things in the LORD; for natural things correspond to heavenly things, and heavenly things to Divine things. And thus, so long as there remained on earth any spiritual affection and in spiritual light, the LORD could be present with men mediately, thus by the Human Divine in the Heavens and by corresponding representatives on earth, even appearing at times to the interior sensual of men as He did to Abraham and others. Thus the LORD says in John; "Your father Abraham exulted to see my day, and he saw and was glad; Amen, Amen, I say unto you, before Abraham was, I am."
But when there was no longer any spiritual affection in the Church; when the representative things of the Word were no longer receptive of spiritual light with men, because there was no spiritual love; when there was no longer perception of what enters from within and above man, but only of what enters from without and below; when Truth, divorced from its consort Good, had thus lost its life and become a mere lifeless form, a sepulchre filled with the dead bones of perverted doctrinals and the uncleanness of corrupt loves; when the conjugial influx of Good and Truth could no longer find its own human image and likeness on earth, wherein to dwell and work for conjunction with heaven and thus with the LORD; when the mediation of the celestial heaven itself could no longer avail to bring the Divine to men, and so intercede between God and mankind, with whom all that was truly human was expiring-then was fulfilled the prophecy of Isaiah: "And the LORD saw, and it displeased Him that there was no judgment, and He saw that there was no Man, and wondered that there was no intercessor: therefore His Arm wrought salvation unto Him, and His Justice it sustained Him. For He put on justice as a breastplate and an helmet of salvation upon His head: and He put on the garments of vengeance, clothing, and was dad with zeal as a cloak" (Isa. lix, 15-18). God Himself descended to earth and became Man in ultimates as He always was in firsts; He took upon Himself a human in time, on the plane of man's natural existence, and thus restored the Human to earth; met the hells on their own vantage ground of the infirm human nature and vanquished them; fulfilled the Truth of the Word in ultimates, and thus established the Divine Marriage within every plane of the universe, whence
He now has power to effect the heavenly marriage of good and truth universally, not now by representation, through the mediation of angels, but by the Divine sphere of Good and Truth infinitely one in Him, proceeding immediately from His Human made Divine on every plane, celestial, spiritual, and natural; and thus in Person He rules the universe, Immanuel, "God with us," the Creator and Redeemer, the LORD and SAVIOUR JESUS CHRIST.
Title Unspecified 1896
A. C. 4733 The acknowledgment and adoration of the Lord's Divine Human is the life of religion.- A. C. 4733.
DIVINE PROMISE THAT THE LORD WOULD COME ON EARTH 1896
IN the golden age of the world, when the Most Ancient Church was in the glory of its noon, man's will was open to the LORD. No evil was present therein, and since evil alone obstructs the LORD s influx and presence He was present in their inmost with His life; which is love, and His light, which is wisdom.
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They knew that He was a Divine Man, because they perceived that the Infinite Esse passes through Heaven to man, and Heaven they knew was a Gorand Man, an image of the LORD who is the Life of Heaven. Thus they worshiped the Infinite Esse or Infinite Good, in a Human form taken on in passing through Heaven. To the LORD as a Divine Man they were conjoined by Love, and in that conjunction they were saved to eternity.
Men did not always remain in this state of integrity. The abuse of free determination caused man to eat of the tree of the knowledge of good and evil. The love of self raised up its head to ascribe to man goods and truths which are the LORD'S alone. When the Most Ancient Church, infested by this elevation of the love of self, began to decline, the LORD foresaw that evil would increase to such a degree as would destroy all love to God, and with this the internal sight and perception of the LORD as the Divine Man, on which depends conjunction with Him and salvation. Foreseeing this, the LORD from His love of saving men, then provided that He should come into the world and there assume a Human by Divine Conception and by birth from a virgin, which should be united to the Infinite Esse, and become the Divine Human of the Most Ancient Church made flesh and appearing before the eyes of all. Thus He provided that those should be saved who could not otherwise have been saved, who could not from perception see the Divine Human, as seen by the Most Ancients, and thus could not be conjoined with that Human and by conjunction receive power for salvation. These are signified by the "sick" and "sinners;" in the LORD'S words: "They that be whole need not a physician, but they that be sick. I am not come to call the just, but sinners, to repentance." "They that are whole," and "the just," signify the celestial.
This salvation of those with whom perception had perished could not, however, be effected at once. It was in the Divine Order that the LORD should not be born on earth until evil had increased to the utmost degree, until it was manifest in all its malignity on the lowest sensual plane, that on that plane in a human body He might meet and conquer it and hold it in subjection once and forever.
This was many long ages after men had lost perception, so that in all those ages, from the final consummation of the Most Ancient Church until the LORD came, few, if any, were saved and elevated into Heaven, for few, if any, were celestial. The spiritual did, indeed, have more or less of the Doctrinals of the Celestial Church, which they had received from that Church, but coming to them through a human channel, and unstrengthened by perception of their truth, such doctrinals or truths were not sufficiently powerful to cast off the ever-growing sea of falses of evil which continually attacked. Nevertheless, the LORD provided a means by which even these might be saved when He Himself should come and manifest Himself in Divine Strength in which they might receive strength. This Divine means was the Promise which He gave to the Most Ancient Church, in the commencement of its decline, that He would Himself come on earth and save all who believed in Him; that all who willingly acknowledged and believed this Divine Promise might be held in a salvable state-i. e., in a state from which they would also acknowledge the Fulfillment and the Fulfiller of the Promise. For as men believed the LORD would come, they acknowledged Him when He came.
At the time that Adam was cast out from the Garden of Eden, the LORD made this Promise in these words: "To the serpent He said, I will, place enmity between thee and the woman, and between thy seed and her seed; He shall crush thine head, and thou shalt hurt his heel." This was well known to the third posterity of the Most Ancient Church, who stated to Swedenborg that in their time the LORD was expected, and that it was a matter of common speech with them that the seed of the woman should bruise the head of the serpent.
To still further insure the perpetuance of this saving promise, the LORD effected with some of the Most Ancient Church (represented by Cain, on whom a mark was set) a separation of Will and Understanding, so that they could collect the doctrinals of that Church for the use of the Spiritual. Then when the Most Ancient Church perished, a remnant (Noah) of the descendants of Cain was preserved, with whom Will and Understanding were entirely separated. With this remnant was established the Spiritual Church which received and acknowledged the doctrinals of the former Church, and especially this, that the LORD was a Divine Man, and that He would come on earth. Him they worshiped as JEHOVAH the God of the Universe.
The conjunction of the LORD with this Church, and thus with the human race, was no longer effected, as in the former Church, by reception of the LORD as the Divine Truth in the heart of man, but by the faith that the LORD would come, thus by means of the doctrinals of the Most Ancient Church received by an external way in heart and in life. The preservation of these doctrinals, which constituted the written Word, was therefore the whole work of the Divine Providence, for had the truth that the LORD was a Divine Man and that He would come on earth been lost, not only would men on earth have perished beneath the ocean of invading falses, and been unable to receive the LORD, but those of the Spiritual Church, who, tormented and infested by the evil in the other world, were awaiting in trusting expectation the time when the LORD would come, would have lacked that basis and firmament on earth which was necessary for the strengthening and confirmation of their hope and trust.
And so, when the conceits of self-intelligence so far asserted themselves in the Ancient Church as to lead men to make themselves gods, "to build a tower which should reach even unto Heaven," though the internal acknowledgment and worship of the LORD as the LORD to Come was thereby destroyed, still it was provided that the WORD, the Divine Promise, should be preserved for the salvation of angels and of men. Therefore, with a posterity of the Ancient Church represented by Eber, the LORD established an external Church, not, however, wholly devoid of internals. This Church, which is called the Second Ancient, or the Hebrew Church, knew from their fathers and also from the Word, that the LORD would come, and in their rites and sacrifices, which they multiplied, they represented this truth.
In the downward course of evil these rites began to be perverted, so that at length knowing that the LORD would come, and believing that He would become a sacrifice, they began to sacrifice their children, hoping thus to propitiate JEHOVAH. To the decline of this Church belonged Abram the Hebrew, who was also in the love of human sacrifices, as is evident from his being willing to sacrifice his son. And yet idolator as he was, the LORD took him from his country, in order that when the Second Ancient Church was finally consummated, the name of JEHOVAH and the promise concerning Him might yet be preserved. For though then a true Church which worshiped the LORD had altogether ceased from earth, the time was not yet at hand for the great day of the LORD'S Coming.
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Therefore still with the Divine End of preserving the Word and thereby the connection of Heaven with earth, the LORD caused the descendants of Abraham to be kept in long slavery that they might forget all that had been handed down to them from their fathers, lest they should profane. Then, after they had forgotten even the name JEHOVAH, He revealed Himself to them as JEHOVAH, the God of the Hebrews, the God of Abraham, Isaac, and Jacob, and to Moses He gave the Ancient Word that the Divine Promise must be transmitted to posterity. For though with few of the Israelites would that revelation thus made be of saving value, yet with some the belief in God, and faith in His Coming could be kept alive, and moreover the spirits of the Ancient Church who were in the other world could be strengthened in such belief and trust. For in "the God of the Hebrews" and "the God of Abraham" when read by the Jews, these spirits perceived the God of the Ancient Church-i. e., the LORD who was to Come.
And so through the wanderings of the Israelites, their pride and conquest, their humiliation and captivity, did the LORD constantly preserve His Word, ever keeping alive the idea of His Humanity, by appearing from time to time as a man, and again and again confirming the first Promise of His Coming by repeated prophecies.
And when the time was at hand when it was no longer possible to preserve the Word entire, when that Word began, to be falsified and made of no effect by Rabbinical tradition, when the connection of Heaven with earth was nigh broken and all hope of the salvation for the spiritual was nigh gone, then was the fruition of the Divine Promise.
The Jewish world, troubled and anxious by reason of the Roman yoke and Roman profanation, was filled; with the Messianic hope. "The time is at hand" was in every mind and on every lip; and in that numerous people expecting a Royal Prince and a Worldly Saviour, there were some few who had simple faith in the Divine Promise, who were thus prepared to receive the LORD and reap the benefits of His redemption, some whom the Divine Promise had yet held in a salvable state. Such were Zacharias and Elizabeth; such were Mary and Joseph; such were the shepherds who adored JESUS; such was Simeon, who at the time of the Presentation took the Infant Jesus in his arms and said, "LORD, now lettest Thou Thy servant depart in peace, for mine eyes have seen Thy salvation." Such also were the disciples and all those who confessed JESUS; and also those wise men from the East to whom the expectation of the LORD had come down from the Ancient Church, who brought offerings of gold and frankincense and myrrh and in humility adored Him.
In like manner in the spiritual world, in the lower earth there, with the spirits confined for many ages, before whose eyes the LORD to come had been ever presented by means of the Word on earth. These were prepared to joyfully receive Him as their Saviour, and to join in that glad song of the angels, "Glory to God in the Highest and on earth Peace, Good-Will to men." The Jews also who crucified Him were placed in full freedom to accept or reject.
When the LORD came, a Light to enlighten the nations, the Divine Man present with all to save those who believe in Him: present as the Word, which was in the beginning with the Most Ancient Church, but as the Word made flesh dwelling with us: Present to fulfill that saving Promise which for so many ages had been the hope of men: Present to conjoin Heaven and earth by His own Divine Power in His own Divine Human.
Title Unspecified 1896
A. C. 10,287 By the acknowledgment of truths communication is effected with the Heavens, and thence the opening of the interiors of man toward Heaven.- A. C. 10,287.
CAUSES OF THE ADVENT 1896
THE LORD came into the world to save the human race, which otherwise would have perished in eternal death, nor would men have continued to exist upon the earth, for when there is universal spiritual death there can be no natural life.
When it is said that the LORD came into the world to save the human race, the whole human race, without exception, is meant. The LORD came to save every man who has been born from the beginning of creation and every man who is to be born in all the countless ages to come; every man born on this earth and every man born on every earth in the universe. For the end in the Incarnation is one with the end of Creation, an angelic Heaven from the human race, and every man was created and is born for that Heaven.
The LORD, therefore, came to save every man in the natural world, and every man in the spiritual world, and every man who is to go out of the natural world into the spiritual world. The LORD came to save the angels in Heaven, for He brought order into the Heavens by His Coming; and He came to save the devils in Hell, for He reduced the Hells to order by His Coming, and order is salvation. And by the renewal of order in the Heavens and the reduction of the Hells to order a new and true spiritual Church is established on the earth, by which, as by a Divine Instrumentality, men are prepared for Heaven, and will continue to be prepared to eternity.
And because by the Divine work of Redemption the LORD also glorified His Human, He has therefore established His perpetual and eternal presence in the natural with men, and has rendered Himself perpetually and eternally able, to withhold men from their evils, to lead them into good, which is order, and hold them in the good of the Divine order.
Every man of himself is nothing but evil, and unless he were withheld from his evils by Divine Power he would rush into the deepest and lowest Hell, and be eternally destroyed. For the evil that once enters into man is never eliminated or wholly blotted out. This being the case with every man, unless the LORD had come into the world, performed the work of Redemption, and glorified His Human, the angels themselves could not have been restrained from rushing into their own evils, and thus into Hell. But the LORD, by the work which He performed while in the world withholds the angels in Heaven from their evils, and thus saves them; and He withholds the devils from their evils and in this manner saves them. The angels of Heaven He withholds from evil and holds in good, by means of the internal affection of good and truth; and the devils in Hell He withholds or restrains from evil, by means of the affection of fear, and thus saves them by compelling them to order, an order that is not within them but around. For order is around the Hells, and within the Heavens, and thus also around. By this order within the Heavens and around the Hells, the Church is established and preserved upon the earth. It in thus that we are to understand that the LORD, by His Coming into the world, saved the whole human race.
13
Title Unspecified 1896
Isa. liv, 13 All thy sons shall be taught of the Lord, and great shall be the peace of thy sons.-Isa. liv, 13.
LORD ASSUMED THE HUMAN FROM LOVE 1896
THE LORD is Love. Love wills to have others whom it can love, and whom it can make happy from itself.
From His Love and from this will of H is Love the LORD created the Universe, as it is said in the Book of Creation, "In the beginning God created the heavens and the earth." In the universe are many earths, and upon them men; in the men are minds and souls, minds to learn and know the true things which from His Divine Wisdom the LORD teaches His created children, and souls to receive the good which His Love gives to them all. His will is that men may have what is His Own: Love and Wisdom are His own, because they are Himself. And these He gives them, so that they may become wise and good, each one in his own way and in his own measure. Men are wise when they are willing to learn from the LORD what is true and what is right, and when they are not willing to believe and to think what is against truth and right; and men are good when they do what the LORD gives them to believe and think, and when they love to think, believe and do all these things, and to turn away from what is wrong and contrary to the LORD'S Will, thus when they do not love but shun and avoid evil, which is the opposite of good. The LORD comes to all men who are created by Him and born into the world, and being with them He gives them the power to know that He is God, the Creator and Preserver of all things and all men. From the beginning of life in them which is from Him, they can think that there is a God, who is One, and they can have a love which is turned to Him and which can become a greater and fuller love for Him, by loving all that He gives and does. This beginning of a greater love for the LORD is with all infants and children in their love for their parents, for their father and mother, through whom the LORD has brought them into the world, who feed, nurse, clothe, shelter, and tenderly care for them. From the father and mother who so love them, infants and children, who in turn love their parents, are led to love the LORD, and when they learn from them that it is the LORD Who gives to their parents the love which they show to them in all their acts and who also gives them all that they in their turn from good will for their happiness bestow on their children, they can learn by degrees that it is the LORD Himself who feeds, clothes, shelters, protects, and cares for them with a Divine tenderness, and by thinking of these things, they can be made glad in them, and in their delight they can grow and, do grow into a greater love for their real Father, the Father in the heavens. When infants and children learn these things and think according to them, the thought actually grows and takes form in their minds, that the LORD has created the heavens and the earth, because His Love wills to have others whom it can love and make happy from itself. And so when they are taught that the LORD from His Love created the Universe in which are earths, such as our earth, and upon them men, and in these men minds and souls which are able to think what is true and wise from the LORD and to love what is good from Him, children have the beginning of a thought of use and of a love for use. For the universe, will it not appear to them that it was created for the use of men, and that men have been made to exist for the sake of the minds and souls in them, and these finally for the sake of the wisdom and the good which they can receive from God, and by means of which they can be and do what His Love wills them to be and do? They can see that the Universe-i. e., the heavens and the earth-were created for the sake of the men upon them thus for the use of the life of men, for minds and soul make the life. As the earth is for men and for their minds and souls, so the heavens are for men, or for their minds and souls. The LORD wills to make men happy from Himself. He creates men for heaven, which is a state of happiness from Him. He teaches and leads to heaven. Minds and souls that are willing to be taught and led by Him go to heaven-i. e., to the LORD. They become angels, and the heaven in which they are is the habitation of God with men and of men with God. The happiness and delights of heaven are the ends of creation, because they are of the Creator's Love. It is on account of this end of Love that the Universe is preserved in a created state, so far as the evil ends of an opposite love do not prevent and destroy.
When opposite loves, which are the love of self and the love of the World, which make hell, threaten to destroy the heavenly state which the LORD has provided for the men whom He has created, He from His knowledge of all things and from His All-power provides that they shall not prevail against the Will of His Love, but that men shall be saved from them.
So it came to pass, in the fullness of time when the Church fell away from all faith in God, all belief in truth, all love of good, when the power of evil began so to prevail over the power of good that a total destruction of heavens and the earth was near at hand, the LORD from His love and mercy for man did a new thing; a most wonderful thing. He became a man among men on earth, that as man He might from His own Divine Power fight against the hells, liberate men from their great power, and prepare for them to be saved. The LORD gave the Word, that by it men might be kept from evil and come into heaven. When men had so far rejected and denied Him and His Law that they were about to be destroyed by evil, the LORD came among them as the Word made flesh, and when He went away again from the world, He left to men the Word fulfilled-i. e., filled with His own life of Love for them. He had lived and acted out in life every jot and tittle of the Word, and was present in it with men on earth. He had taught the Divine Truth of the Word to His disciples and to all who would come to hear Him. With His own mouth He spoke His own Divine Word, and with His own hands and in His own body He obeyed and did all things which He commanded men to obey and do. The hells rose up in their evil and angry might to oppose His teaching and doing: He, by the Divine power that was in Him-i.e., by His own All-power fought against and conquered them. He had caused Himself, who is the Infinite and Eternal God, to be born into the world a weak and tender infant, like all other human infants. He was among the men of this earth, a feeble little child nursed in the arms of His mother, Mary; like other children He was cared for in the household of those who were to Him in the place of human parents; by them He was fed and clothed and comforted; from them He received his first lessons in His own Word; by them He was instructed in all the things which Jewish parents were accustomed to teach their children.
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He was born in the land of Judea;-from them and others He was informed concerning the customs and observances common to His people, and thus He grew up a child among children, obedient to His parents, loving them and being loved by them most tenderly, a boy amongst boys, kind, affectionate, happy and joyous among His young companions, full of respect and reverence for His elders, and being thus about the things of his Father, the Child named JESUS (Saviour), increased in wisdom and in stature and in favor with God and men; and He was with His parents until the day of His showing to Israel.
In the human form which the LORD then took upon Himself, He performed the work of redeeming (liberating) the human race from the overwhelming power of the hells. This He accomplished by overcoming and subjugating the hells, restoring the heavens to order so that the angels, could again live their life and do their work of love for men, and to the end that His Human might forever perform this work for men, He glorified it or made it Divine, and this Divine Human is now, and forever will be, the one Divine object of our Love and Worship.
At this time we celebrate the Festival of the Church in which as Christians we bring to mind the Divine work of Redemption performed by our LORD as a Man in the World.
You all rejoice in the coming of Christmas time. We, of the New Church have given to us a special reason and cause for such Christmas joy. Eighteen hundred years ago the LORD came as a man to perform the work of Redemption. In this latter day, in which we live, He has come again, to perform a Second Redemption, now He comes, not as before in a human body and person, but in His own Divine Human, making Himself known as the Divine Man-as the God-Man who is the Love and Wisdom, the very Divine Good and Truth in the Word and of the Word; in this Form He is now present in our midst, and whilst He thus reveals Himself to us, He also reveals whence comes our Christmas joy, that it comes down to us out of heaven, even as all His glory, which is His Divine Truth shines out of heaven or spiritual sense of His Word. By His servant, Swedenborg, the LORD now tells us, the "angels are in their very delights, yea in their very blessedness and happiness, when they think of the LORD, of His Divine and Human, and of how the latter was made Divine, for at such times they are encompassed by a celestial and spiritual sphere, which is full of the LORD, so that it may be said that they are in the LORD; hence nothing is to them more blessed and happy than to think according to the things which are of that sphere, and of the affection flowing from it. At such times also they are stance instructed and perfected, especially in regard to the manner in which the LORD, as He increased in years, gradually made, the Human into which He was born Divine, by His own power. These and many other things are presented before the angels in a celestial and spiritual manner by thousands and thousands of representations in the light as life, when the Word is read" (A. C. 2551).
TREASURER'S MONTHLY REPORT W. D. UPTEGRAFF 1896
The General Church.
THE following is the report of the Treasurer of the General Church of the Advent for the month of November, 1895:
Balance on hand November 1st, $49.96
Received from Brooklyn members, $2.73
" Allentown " 5.22
" Scranton " 14.03
" Philadelphia" 35.00
56.98
$106.94
Paid L. G. Jordan, traveling expenses-
Brooklyn $3.25
Allentown 1.96
Scranton 6.16
On account of salary 30.61
41.98
Balance on hand December 1st $64.96
Due for borrowed money $300.00
" Photo-lithographic Fund 46.00
" L G. Jordan on account of salary for November 69.39
$415 39
The estimated requirements for the months of December and January are as follows:
Salary of L. G. Jordan to February 1st $269.39
Ministerial services and traveling expenses-
Allentown 26.00
Renovo and Erie 40.00
Brooklyn 13.00
Scranton 16.00
$364.39
In accordance with an arrangement made by the Lay Council, the salary of Mr. L. G. Jordan will continue until February 23d, 1896.
During the month of November the following Local Treasurers were appointed:
Mr. Peter Bellinger, . . . . Toronto, Canada.
Mr. George Scott, . . . . . . Waterloo, "
Mr. G. W. Tyler, . . . . . . . Denver, Col.
Mr. Samuel A. Klein, . . . Brooklyn, N. Y.
The Bishop having appointed the Rev. C. Th. Odhner as Secretary, to succeed Mr. Jordan, Mr. Odhner has arranged for ministerial visits as follows:
December 22d, Mr. Odhner Allentown.
" 29th " Renovo.
January 5th " Brooklyn.
" 12th, Rev. E. S. Price Allentown.
" 19th, Mr. Odhner Scranton.
In preparing the schedule of ministerial visits, the great use which a small sum of money would perform became very apparent, and while the work now laid out is far in excess of anything heretofore attempted, yet it could be greatly increased if the members of the Church would take an interest in the work. Even with the new schedule, some points will not be visited oftener than once in six months. Those who hear preaching every week should think of this. If those who have not heretofore contributed toward the general work would send in even very small sums, the increase in the work would be astonishing. Please give the matter some thought, and hand your contribution to the Local Treasurer in your vicinity
W. D. UPTEGRAFF.
LIBERTY AND ATLANTIC AVENUES,
PITTSBURGH, PA., December 20th, 1895.
15
Responsibility 1896
Communicated.
Responsibility for the views expressed in this Department rests with the writers.
PROFESSOR ODHNER'S VISIT TO SWEDEN 1896
(continued.)
A SYMPOSIUM OF NEW CHURCH MINISTERS.
HAVING before related the chief incidents and results of my foreign journey during the past summer, I have now to add only an account of a very pleasant, as well as unique and curious experience. On the morning of August 2d, Mr. Tilson and I made a "flying" visit to Upsala (on a marvelously slow train, which my impetuous companion wished to accelerate by jumping off and pushing on from behind), and returned to Stockholm in the afternoon, in order to attend a meeting of New Church ministers in that city.
In the Providence of the LORD it had come to pass that six ministers of the New Church were at this time present in the city of Swedenborg's birth-the largest number ever assembled there. Pastors Boyesen and Bjorck were resident ministers, the Rev. Messrs. Tilson, Odhner, and Joseph E. Boyesen were foreign visitors, and the sixth, the Rev. C. J. N. Manby, of Gottenburg, had come to Stockholm in order to complete there an evangelistic tour that has extended to all the cities of Sweden.
In view of this coincidence a meeting had been arranged for by Mr. Bjorck and myself, to be held at 8 P. M. of the above-mentioned day, in a private room of the elegant "Restaurant du Sud," which is situated at the summit of the "Maria hissen," an enormous elevator, which leads up to the high plateau on which the southern part of Stockholm is built. From this place, which is at only a short distance from Swedenborg's ancient home on Hornsgatan, a most beautiful view is obtained over the islands, streets, and waters of the "Venice of the North," now alive with countless lights from towers, houses, and boats.
Here were now assembled representatives of the New Church from America, England, and Sweden, representatives at the same time of two decidedly different doctrinal positions and ecclesiastical organizations, the Academy and the General Convention of the New Church. Considering that many of those present had before this repeatedly met upon the arena of journalistic controversy, and that our very number six was indicative of this state of conflict, this meeting might have been looked upon with some misgivings, as being of a somewhat explosive nature. We had not, however, met for legislation or disputation, but simply in order to cultivate mutual acquaintance, and the brotherly affection and sympathy which ought to unite within a universal bond all those who acknowledge and labor for the Heavenly Doctrine of the New Jerusalem, wheresoever and howsoever established in the world.
By mutual consent the English language alone was used during our meeting, as it was well known to all present, while one, at least, had but a recent acquaintance with the Swedish! In fact, a fine of one crown was imposed against the utterance of any Swedish word. This as a concession to "British aggressiveness."
The first subject of discussion before our conference consisted in a genuine Swedish "sexa"-one of these excellent little suppers so dear to the convivial descendants of the Vikings-a modest, affair of twenty-three different dishes and relishes, with inevitable "brauvin och ol," all at an incredibly small cost. On this agreeable battle-ground nothing could excite anything like Berserker rage, not even the animated conversation which ensued upon the" burning question" of the relation between the Writings of the New Church and the Letter of the Word. Our most pronounced "member to the left" expressed some surprise at being informed that the Academy held nothing beyond the plain teachings of the Doctrines themselves regarding the difference and relation between these two Revelations of Divine Truth; that we had not abolished the Letter of the Word, and that we regarded the Writings as the Word of God only in the sense of their being the Divine Truth. Such, however, is the power of misconceptions, that he could not rid himself of the idea that the Academy meant something more than this.
When, after supper, the coffee, with necessary complements, were brought in, the regular programme of the evening began, the undersigned acting as the "basileus of the symposium," in proposing a series of toasts, or "cups," which were responded to in turn according to seniority.
The first cup, "To the LORD'S New Church," was introduced by the singing of "Vivat Nova Ecclesia," and was replied to by our veteran member, Pastor Boyesen, who, out of the fullness of his heart and experience, referred to the present state of the Church as still being that of the woman in the wilderness, pursued by the dragon of faith alone. Charity and kind feelings were lamentably absent among many of those who call themselves Newchurchmen. We were only too willing, when disagreeing upon matters of faith, to think and speak ill of one another personally. This the speaker considered the greatest obstacle at present to unanimous work for the establishment of the New Church, and this could be removed only by the cultivation of forbearance and kindliness.
The next cup was "to the fundamental use of translating and publishing the Writings of the New Church," to which the Rev. C. J. N. Manby responded. He found it difficult, he said, to express the intense delight and the gratitude which he experienced in the privilege of attending an occasion such as the present one, which would set a much needed example to the Church in the entire world. He himself had derived great profit as well as pleasure from meeting with the members of the Academy. While he might make use of slightly different expressions, yet he felt himself very near to the Academy's position regarding the Writings of the Church. No expression of language could exalt these too highly. As to himself, he had felt greatly encouraged in his own work of translating these Writings into Swedish by the appreciation and sympathy which had come to him from Academical sources.
(To be concluded.)
healthfulness of a society 1896
THE healthfulness of a society is too often judged of from the activity of its members in external things. The idea would seem to be to keep the members together by giving them offices to perform, and in order to do this the leagues, clubs, and societies are formed. The latest thing of this kind is the "Junior Club of the New Church League," which has been formed in the Detroit Society. About fifteen children met to organize, their ages ranging from nine to fifteen. A boy and girl are respectively president and Vice-President, and a boy and girl form a committee on "Constitution and By-Laws" (!). A writer in New Church Messenger of October 30th says: "The Junior Club is to meet every two weeks. If the present activity is a correct criterion of the success of the new club the Detroit Society has much reason to be thankful." Do not such organizations foster the love of ruling and self-importance which already so much infests the Church?
16
LIFE OF THE NEW CHURCH Various 1896
NEW CHURCH LIFE.
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GREAT BRITAIN.
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PHILADELPHIA, JANUARY. 1896=126.
CONTENTS. PAGE
EDITORIAL: Notes 1
The Heritage of the Celestial (a Sermon) 2
Alienation of Good and Truth by Falses and
Cupidities (Ex. xxii, 1-5) 5
Studies on Reflection 5
Prayer 6
Egypt III. 8
The Divine Human before the Advent 9
The Divine Promise that the LORD would come
On earth 10
Causes of the Advent 12
The LORD assumed the Human from Love 13
THE GENERAL CHURCH:
The Treasurer's Monthly Report 14
COMMUNICATED
Professor Odhner's visit to Sweden 15
LIFE OF THE NEW CHURCH
The Academy of the New Church 16
The Church at Large 16
Births 16
ACADEMY BOOK ROOM 16
THE ACADEMY OF THE NEW CHURCH.
Philadelphia.-ON December 22d Bishop Pendleton, assisted by Ministers Acton and Starkey, officiated in a special Christmas Service, which was given also in the afternoon in Huntingdon Valley, the same priests officiating. Mr. Starkey read a discourse on the Divine Human before the Advent (published on page 9 of this issue). Mr. Acton delivered a brief discourse on the prophecy of the LORD'S Advent (published on page 10 of this issue), and Bishop Pendleton gave a short address on the causes of the Advent (published on page 12 of this issue). Both places of worship were suitably and effectively decorated.
THE Festival of the Incarnation was celebrated by the Schools, including the country branch, on December 24th. The Chancellor officiated and delivered a discourse on the assumption of the Human from Love, which will be found on page 13 of this issue of the Life. A new and pleasant feature in the service was the delivery by two of the students of short essays explanatory of the two representations, the Birth of the LORD, and the annunciation to the shepherds. These were especially useful to the children, as was shown by the questions the little ones asked when they approached to view the representations as part of the service.
ON the 9th of 2 November the Alumni Association of the Schools of the Academy met in the Hall on North Street, Philadelphia, to hear what had been done since the last meeting, in selecting a candidate for the Scholarship. The President explained that a pupil has been chosen to receive the benefit of the scholarship fund, and was now attending the Academy School. The Treasurer reported that the Contributions, by December, would aggregate $130.51, of which $6080 had already been paid in. This was encouraging, and showed that the Alumni were faithfully doing their utmost to support this most important use. The subject of how most wisely to administer this fund was considered, also the admission to membership of one who was not an alumnus of the Schools. The consensus of opinion seemed to be that this would mar the distinctive character and sphere of the Association.
Berlin.-THANKSGIVING Day was appropriately observed in Berlin.
THE CHURCH AT LARGE.
Pennsylvania.-THE Philadelphia First Society joined, by invitation, with the First Unitarian Society and the Congregation Rodeph Shalom in a union Thanksgiving service, in the Unitarian Church. The two Unitarian ministers and the New Church pastor took part in the service, the latter reading the Scripture lesson. The rabbi, the Rev. Dr. Henry Berkowitz, delivered the address. There was not a single spiritual thought in the whole of it. Surely, it is the beginning of the end when the New Church joins in worship with the Unitarians and the Jews, who both deny the Divinity of the Human of the LORD, when yet the acknowledgment of this doctrinal is the supreme among doctrinals!
Washington, D. C.-THE National New Church House of Worship was first opened for divine service on the morning of the national Thanksgiving Day, though not dedicated.
Maryland.- A CONFERENCE of New Church ministers was held in Baltimore in November et. The first subject discussed was "The WORD as an Orderly Medium of Divine Influx;" the second "The Use of Evening Services, Week-day Meetings, Christmas Festivals and Public Exercises other than the Regular Morning Worship." The discussion of this subject brought out a general desire for evening worship.
Massachusetts.-THE first meeting this season of the New Church Women's Union was held in Boston on November 11th, and was attended by 45 ladies. The subjects suggested for consideration during the winter were: Freedom, Order, Marriage, Honesty, etc.
THE Rev. T. O. Paine, LL. D., passed into the other world on December 6th, 1895. For over 30 years he was the pastor of the East Bridgewater Society. It is said of him that as a scholar of the Hebrew and Egyptian languages he had few, if any, superiors or equals. He is best known in and out of the New Church by his large work on the Tabernacle, the Temple, and other buildings of sacred narrative.
San Francisco.-THE Fifth Annual meeting of the Pacific Coast New Church Association began on October 12th, 1895. The time of the Association was largely occupied with the discussion of the Church's duty in regard to the Social and Political problems of the day. The President, in his address, held that "the function of the Pulpit and the Church as a body was the teaching of Spiritual truths with its application to individual life, and not to public affairs. But it was highly important that politics and kindred subjects should be considered by Newchurchmen, and this could be done in discussions among themselves." There were many present who held different views, which were embodied in resolutions adopted after a consideration of the object. The question as to the advisability of continuing The New Church Pacific was brought forward by the Rev. J. E. Mills, who contended that it did not fairly represent the thought of the Association, and moved that it be discontinued. An Editorial Board was appointed, but much opposition being manifested, the board voluntarily resigned, including Mr. F. H. Dewey, the Editor, who, however, agreed to conduct the paper until the end of the year.
(In order to ascertain whether it was true that The New Church Pacific did not represent the views of the subscribers, as was stated, cards were issued subsequently to the meeting. Of 192 subscribers who have answered thus far only 24 are in favor of conducting the paper on the lines suggested by Mr. Mills and his friends.)
The Constitution was amended to provide for the election of a Vice-President. Mr. F. H. Dewey was elected to this office.
The Board of Directors unanimously dropped the name of the Rev. G. W. Savory from the list of ministers of the Association, "Mr. Savory having published a book which the Church utterly repudiates."
France.-L'Eglise de l'Avenir, in a recent issue, publishes a report of the meeting of the French Society of the Rue Thoin, held on November 3d, where resolutions were adopted expressing regret at the "anti-fraternal spirit which has inspired the author" of the comment on the French society's worship, introduced among the news notes of the Life for October, page 160, and recording their protest against the terms therein used. The resolutions highly commend the leader of the society, M. Decembre, refer to the fact that their worship is based on the forms in use by the General Convention, and especially note the term, "sacrilegious," which is held to express a judgment reserved by the LORD for Himself, and not to be used by men. The resolutions close with the prayer that the LORD may give the author of the article a little Christian charity, and again protest against his article as characterized by inexactness and absence of brotherliness.
BOUND COPIES OF LESSONS IN ANATOMY 1896
The Lessons in Anatomy for Children of the New Church, containing the Five Sensory Organs: The Eye, The Ear, The Nose, The Tongue, and The Skin,-which were published in parts, have now been bound together and furnished with illustrations of the various organs. Price, in cloth, $1.25.
Persons having purchased the loose parts may have their sets bound and furnished with illustrations for 60 cents a copy if returned to us.
ACADEMY BOOK ROOM,
1821 Wallace Street, Philadelphia, Pa.
THE CALENDAR,
For reading the daily lessons in the Word and the Writings, can be obtained through any of our agencies. Price, 10 cents.
From the comparison of man, in whom is the Kingdom which is called the Animal kingdom, with that man by whom is signified that society in which is the Divine Kingdom, it appears most clearly how the Messiah is said to be . . . the House of God and the Gate of Heaven, as also the Temple, and the Way and Gate to Heaven.- Ad. 523.
Title Unspecified 1896
WHEN Swedenborg wrote his work on the human body, he entitled it the "Soul kingdom" (the Latin "Animalis" meaning "pertaining to the soul"); for, the end which he proposed to himself in the analytic study of the body was a knowledge of the queen of that kingdom.
In one respect his pursuit was fruitless. His deductions could not bring him even to the threshold of a knowledge of the soul, since she is spiritual, and reveals herself only to those whose spiritual eyes are opened. Nevertheless, his studies proved to be the necessary preparation to understand rationally the manifold uses of the magnificent and many-chambered palace which is the soul s temporal abode. His mind penetrated its inmost recesses, and everywhere beheld the evidence of a living presence, so that when his spiritual senses were opened, he could meet that presence face to face.
Title Unspecified 1896
AS his search for the soul in her earthy kingdom paved the way to an unforeseen realization of his hopes, in a kingdom not of this world, it was fraught with consequences most important and far-reaching-consequences affecting mankind on earth and in the very heavens themselves. As the doors to the secret knowledge of the body and the soul were opened to him, he, entering in, found himself master of a science which had been withheld from men and even from spirits and angels. As once he trod the halls of learning in the natural world, seeking to wrest from laureled men of his own times and of antiquity the mystery of the soul, so was he led to the resorts of learned students in the spiritual world, and heard discussions on the problem of the soul. And here his presence brought about a wonderful and unheard-of thing. To the wise men of the schools, and to the angels of higher heaven was made known for the first time, the difference between the spiritual and the natural, for never before had there been opportunity to refer to any man who was at the same time in both worlds.
Title Unspecified 1896
AND what was the Divine Purpose in this unprecedented event? Can it have been any other than that which was within every successive Revelation and Manifestation of the Divine Love and the Divine Wisdom-the closer conjunction of Heaven and earth? The LORD came into the world in His own gracious Person in order that men might be conjoined to Him: "That all may be one, as Thou, Father in Me, and I in Thee, that also they may be one in us: The glory which Thou gavest Me I have given them, that they may be one, as we are one, I in them and Thou in me; for I have made known to them Thy Name, and shall make known, that the love wherewith Thou hast loved Me may be in them" (John lvii, 21, 22, 26).
But this full conjunction could not be effected until He had made His Second Coming, when He appeared to the rational sight of men as before He had appeared to their natural sight-this He plainly taught, saying, "In that day ye shall know that I am in the Father, and ye in Me, and I in you" (John xiv, 20).
Title Unspecified 1896
RECIPROCITY of conjunction between two can be based only on mutual recognition. Such mutual recognition between the spiritual and the natural world-the realm of the soul and that of the body was brought about in the person and through the instrumentality of Swedenborg. His life, previous to the all to his spiritual mission, was devoted to the investigation of the natural world, and, subsequently, it was entirely occupied with the corresponding exploration of the spiritual world. Through him the spiritual world was unfolded to the gaze of men on earth, and the relationship of the natural world became more evident to angels in heaven. Thus, in fulfillment of the words of the LORD, heaven drew near to earth, and earth to heaven.
No wonder, then, that Swedenborg writes of the agency of this wonderful fulfillment, "The manifestation of the LORD in Person, and introduction into the spiritual world, as to the sight and as to hearing and speech, by the LORD, excels all miracles; for we do not read anywhere in history that such intercourse with angels and spirits was conceded from the creation of the world." (Inv. 43).
Title Unspecified 1896
By the revelation of the spiritual sense communication with the angels of heaven has been opened, and the conjunction of both worlds has taken place.-Inv. 44.
Title Unspecified 1896
THE editorial remarks in New Church Life for November, led a clerical friend, still connected with the General Convention, but in sympathy with the General Church of the Advent of the LORD, to refer the Editor to Jeremiah xxiii, 7, 8, and Arcana Coelestia, n. 8040, as applicable to the uses of the General Church, and to remark that in his preparation for his weekly sermon, "having the subject of Life's last message in mind, these particularly impressed me."
The verses in Jeremiah read as follows: "Behold the days are coming saith the LORD, and they shall no longer say, the LORD liveth, Who made the sons of Israel to come up out of the land of Egypt: but the LORD liveth, Who hath made to come up, and Who hath brought back the house of Israel out of the land toward the north, and out of all lands whither I have driven them, that they may dwell upon their land."
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While the history of the Israelites represent prophetically the history of the New Church, it is not given us to know what phases of the progress of the New Church are represented by certain specified events in the history of Israel. But as every part of the spiritual history is an image of the whole, and is of unlimited application, so, without by any means fixing the event, to which Jeremiah alluded in the verses quoted above, as the analogue of the recent history of the New Church, the general state there portrayed has an evident application such as was intimated by our correspondent. As the Israelites were again taken captive, long after their liberation from the Egyptian bondage, so the constituent members of the New Church, after having seen and discarded the falses and evils of the Old Church and its theology, have come into the obscurity of ignorance of good and truth, represented by the land toward the north, and from this they are recalled by the priestly movement in the Church, in which the LORD teaches His Divine Truth anew more clearly and interiorly, so that they may be led thereby to the good of "dwelling in their land."
In a similar sense, the teaching in the Arcana Coelestia, n. 8040, may be understood to be applicable. A Church comes into existence through the affection for' truth, by which the Divine Truth is established in the minds and hearts of men; and, in the LORD'S Providence, a new affection for truth has arisen, more genuine than the previous ones, if it may be judged of by the more interior view and acknowledgment of the LORD, and of the uses that flow from Him as the soul and life of the Church.
Title Unspecified 1896
A. C. 3040 In the beginning there is no genuine affection of truth, for genuine truth comes, successively, and is successively substituted in place of the former ones, which were not true in themselves, but only means leading to genuine truth.- A. C. 3040.
REMAINS Rev. HOMER SYNNESTVEDT 1896
And God hath sent me before you, to place for you remains in the earth, and to make you to live, to a great deliverance.-Gen. xlv, 7.
THE chief subject of our text is concerning Remains, or the living seeds of good and truth that have been loved, stored up during the golden harvest days of infancy and childhood for the seven long years of famine, when man begins to think for himself and to act from his proprium, and hence to discover after all that be has very little of good and of truth.
The seven lean kine, evil in aspect, begin to rise out of the river and devour the seven fat kine, which were so beautiful in appearance; in other words, the evils and falses of his natural man then rise up and obstruct the influx of good and truth. Then there is a famine in the land, for seven long years, or until the man is starved into complete submission. But meanwhile he is sustained by Remains-grain previously stored up in the midst of the cities-which is given to him from time to time as he yields up his silver, his land, and finally himself. Until this takes place, these remains will indeed keep him alive, but they will not fructify.
This is the story of man's regeneration.
If the LORD did not insinuate into man during his first ages, before his proprium becomes too active, something good, he could not but die in the years of famine, which must inevitably come. As we know, every man is formed to be internal and external. He is born first into the natural world as an external man. But he has to be reborn in order to become an internal man, and this rebirth is what is meant by regeneration.
Man, when he is born, has nothing of good from himself, but is totally defiled with hereditary evil. This state is represented in the account of the creation by vacuity and inanity. If man were to begin to act at once from this hereditary inclination, he would be hopelessly lost, nor would any salvation be possible. But although he inherits tendencies to all evil, yet he does not actually come into evil except of his own motion. Hence an infant at birth has no actual evil-no evil of its own. This being the case, there is nothing to obstruct the way of the angels, and hence the LORD begins to prepare the man for the time when he may begin to act out his own life, by surrounding him with celestial angels, who hold him in a state of innocence and love, all of which states are impressed indelibly upon his memory, and thus conserved for future use. This is meant in the Word by the Spirit of God, moving itself upon the faces of the abyss.
Hence it is that men do not show their real hereditary character at first, but instead thereof, good inflows, as that he loves parents, nurses, and other children, and this from innocence. These are the things which inflow from the LORD through the heaven of innocence and peace, which is the inmost, and thus man, while he is an infant, is imbued with them. These first remains are represented by Abraham in the Word. But the good of infancy will not avail man to become an angel. An infant is a useless member of society, as far as any operation of its own is concerned. A society composed of such could not subsist a moment independently of others. As heaven is a kingdom of uses, and moreover of love and wisdom united in use, therefore heaven must consist of men, good and wise, who can each contribute his part toward the good of the whole. The earth also must have enough such society to keep it from dissolution. But in order to live this kind of a life, and to find his delight in it, his own life, or the hereditary life of the proprium, must be allowed to come out after awhile in order that it may be reformed and regenerated. This is the process of making a man over, turning him as it were completely inside out, and making what was first before to become last, and what was last before to become first, which is effected in and by temptations. These are signified by the seven years of famine.
"Because this, two years of famine, in the midst of the, land, and still five years in which no plowing and harvest." The harvest is when man is regenerated, and from love brings forth uses. Plowing is preparing a state of good in which the seeds of truth may be sown and germinate. There is no such ground in man before regeneration, and of course there can be no real harvest. The good which he has before is not his own. It is insinuated into him by the LORD, unknown to himself; and serves as a sufficient ground for receiving truths with affection into the understanding, but not into his own life, for this is mercifully kept back by the LORD, nor does it come out until after seven years of abundance of provision,-that is, until his interiors have been bountifully filled with good affections of various kinds, received gratis from the LORD through others. Joseph represents the LORD, and his laying up fifths of the bountiful harvests through the seven years of plenty, represents the LORD'S work of storing up Remains. That the corn was gathered into the midst of the cities of Egypt, represents that these Remains are stored up in the interiors of the natural man, where they may be out of harms way, when evils and falses begin their sway.
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That only so much of them is produced as man has been prepared by temptation to receive will be seen presently. That is, only as he gives up something of his own can the LORD feed him by bringing out again into his recollection these primitive affections of good.
Man is born into so many hereditary evils that he is, as it were, nothing but evil. Wherefore, unless he be regenerated, he will remain wholly in sin. But that he may be regenerated, he must first be reformed, and this through the truths of faith; for he must learn from the Word and from doctrine thence, what is good. Cognitions of good from the Word or doctrine thence, are called truths of faith, for all truths of faith spring from good, and flow to good, for they regard what is good as an end. This state is the first, and is called reformation. Most who are in the Church are introduced into this state from infancy even to adolescence, but still few are regenerated. For most in the Church learn the truths of faith or cognitions of good for the end of fame and of honor, and for the end of gain. When, therefore, the truths of faith have been introduced by those loves, man cannot be born anew or regenerated before those loves have been removed. In order, therefore, that they may be removed, man must be put into a state of temptation, which is done in thins manner: Those loves are excited by the infernal crew, for this crew loves to live in them. But then by the angels are excited the affections of truth and of good, which have been insinuated from infancy in the state of innocence, and afterward stored up interiorly and conserved for this use. Hence arises combat between evil spirits and angels, which combat with man is felt as temptation. And because the action is then concerning goods and truths, the same truths which were insinuated before are, as it were, exterminated by the falses injected by evil spirits, so that they do not appear. And as mama then suffers himself to be regenerated, there is insinuated by the LORD, through an internal way, the light of truth from good in the natural, into which light truths are remitted in order. So is it with the man who is regenerated, but few at this day are admitted into that state. All, indeed, as far as they permit, begin to be reformed by instruction in the truths and goods of spiritual life, but as soon as they come to the age of youth they suffer themselves to be borne away by the world, and thus go off to the parts of infernal spirits by whom they are estranged from heaven by degrees so that they scarcely believe any more that there is a heaven. Hence they cannot be let into any spiritual temptation, for if they, were, they would immediately succumb and then their latter state would be worse than the prior state (Matt. xii, 45).
With such a man the good impressions of early life do indeed remain stored, but out of his reach, as it were. It is owing to their presence in his interior, however, that he can continue his existence, even in hell.
But that it may be more definitely understood what Remains are, let us examine a little further the teaching on the subject.
"Remains," or a "Remnant," or "Residuum," in the Word, are usually applied to those who are left of a nation which has been carried away or destroyed, and from whom the land may be populated again. In regard to Churches, it refers to the few who have not been carried away or destroyed by evils and falses when a Church has come to its end, as was the case with the Church Noah, which was a remnant left from the most ancients, whereby another Church was established de nova. But the term "Remnant" more especially refers to that which, in an otherwise corrupt state, remains with a man, insinuated by the LORD, as something of soundness, which, in the hour of temptation, may be excited by the angels, and hold man from falling wholly and eternally into the evils of his inherited disposition. These states are good feelings and good ideas which are put into a man with some affection, before anything of self-interest is active to prevent him from receiving them. They afterward remain stored up to eternity, and are the means of saving him, and in the case of a consummated Church it is with several such that the LORD is able to raise up His Church anew upon earth.
Remains are not only the goods and truths which man has learned from the Word, even from infancy, and has thus impressed upon his memory, but they are also all the states therefrom, as states of innocence, states of love toward parents, brothers and sisters, instructors and friends, states of charity toward the neighbor, as also of mercy toward the poor and needy; in a word, all states of good and truth. These states, with the goods and truths impressed upon the memory, are called Remains, which are conserved by the LORD with man, stored up in his internal man while be is unconscious of it. They are well separated from the things that are his own, or evils and falses. All these states are so conserved by the LORD with man that not the least of them perishes. But each and all come back again, the ideas together with the affections, which were insinuated at the same time, or vice versa. And when states of evil and falsity, or of malice and phantasy, recur (which also remain), then these states are tempered and modified by the LORD by means of the others. If man had not these Remains, nothing of innocence, charity, and mercy could ever be in his thoughts and actions-thence nothing of good and of truth. Hence he would be worse than monstrous wild beasts.
The natural man, both internal and external, must be stored with states of innocence and peace, love and charity, kindness, politeness, gentleness, and all that is called humane. All these are the external manifestations or forms of heavenly good, love to the LORD and to the neighbor, the spiritual love of uses.
Almost all at this day are imbued with something of these, but these are only the forms, or vehicles of good, and are acquired at first for external and selfish ends. The majority go no further than this. But those who are to be regenerated suffer temptations, until they learn to love these humanities for their own sakes, not because they conduce to some external object. The straitness comes when it does not happen to suit them to act according to these principles, and they are tempted to reject them in thought or in act. But, nevertheless, the natural man must be infilled with all these good states, for can you not sec that truths which tend to bring about these external states (that is, all that pertains to kindness and the amenities of life), cannot be loved unless those states be first loved? And how can those states be loved, unless they be impressed with affection and made part of the life, so that there is an appetite for them? So the first things to be implanted are states of good affections, then truths which teach these goods. But afterward, when it is discovered that there is a higher good contained in these truths-namely, that they must be obeyed, even when the external results do not seem so desirable, thus whether we like it or not, because they are commands of the LORD, then having seen their truth, and having loved it before, we will be prepared to adhere to it in the states of adversity, and thus by means of it the LORD can operate with us, to withhold us from evils and falsities that seem delightful and desirable to us.
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But although the LORD mercifully provides some remains of good with every one, there is a very great difference with each one. If the innocence of infancy is prolonged sufficiently, more remains can be implanted. If cognitions are then given, which rest upon these remains, because they teach the same goods, these furnish still further remains, and so on. The states of remains, originating in something of innocence or softness, originating from the relinquishing of some evil, open the way for new remains, even to the end of life. Softness, or piety, is the state into which they can be insinuated. Not so the impious, or man hardened by his evils, who cannot be impressed with these tender states of love for others and for good, unless so far as it affects his self-interest. Good and truth continually inflow from the LORD with man, but they are received diversely, and this, in deed, according to the quality and quantity of remains. Remains are like a heavenly constellation in the man's sky, which give light when the sun is not shining. The more stars there are, or remains, the more the light, and the greater chance of his being delivered from the hells, "and God hath sent me before you to place far you remains in the land to cause you to live, to a great deliverance."
Passing by for the present our own responsibility of overcoming the evils which prevent not only the storing of remains, but their recall afterward, to become the beginnings of regeneration, we see here especially the great responsibility which rests upon us, namely, the co-operating with the LORD in the storing up of these remains in our children. We know that the years of famine must come to them, even as they come to us, and it is for us to store their little granaries with all the golden grains of good and truth possible, while the state lasts. The foundation of all future reception, of the Church and of heaven is laid in infancy, in the tender state of love and innocence which the LORD gives to every child. We must foster this state by all means, but especially by keeping away from it our own states of evil. There is perhaps nothing worse for children than the over-strong natural love of parents, uncontrolled by wisdom and judgment. The sphere of such love, which is intensely selfish, stimulates and draws out prematurely the cupidity and self-consciousness of the child, and this is the opposite of its rightful state of unconscious innocence. On the other hand, too critical or too exacting a sphere interferes with the implantation of remains very seriously. Nor can remains be implanted in a state of the activity of cupidities, wherefore the infant, when these become active, has sometimes to be punished in a way sufficient to break up that state, and permit the return of the celestial angels. Bear in mind, however, that you are only checking a disorder, not punishing a culprit.
But what is it after all that is really lovable and to beloved in infants? Theirs is not real innocence, but they are so many little mirrors to us of the innocence which dwells in wisdom-for it is from angels who are such, that they have their sphere for the first few years. The tenderness, love, mercy, humility, and trusting confidence in parents so beautifully foreshadowed in them, must be qualified and formed by the addition of knowledge in the succeeding years of childhood and youth! It must also become fixed by practice, by habits learned and acquired. When this has been done, then man is prepared to enter the battle of life. The sword of the LORD is in his right hand, and the armor, made in heaven, guards his vitals.
But he must overcome in the conflict. His evils must be reduced to submission. His natural desires and the thoughts h thereby must pass under the yoke. Then these angels, whom the LORD sent to him in his infancy, can return to him, and not only be near him, but conjoined with him. He then enters into intelligence and wisdom, and enjoys at last a harvest of his own. He has submitted his fields, his sons, and himself to servitude, and then the seed given him by Joseph again brings forth.
The seeds of good and truth, which had to be indrawn for a while, can enter again into his mind, and there be received in love and wisdom, which have become as his own.
Picture for a moment the love which one can have for a consort, who from his surpassing wisdom far excels in innocence, tenderness; and love any infant ever born upon earth.
This is the true love of infants, which is to be cultivated, "for of such is the Kingdom of Heaven." "Amen I say unto you. Whosoever shall not receive the Kingdom of God as an infant, he shall not enter therein."
AMEN.
Title Unspecified 1896
A. C. 561 Remains are the goods and truths which man has learned from the Word, from infancy, and which have thus been impressed upon his memory; also all states therefrom, as, states of innocence from infancy, states of love toward parents, brothers, instructors, friends; states of charity toward the neighbor, as also of mercy toward the poor and needy.- A. C. 561.
HARM DONE TO TRUTH AND GOOD, AND THEIR RESTITUTION 1896
EXODUS xxii, 6-23.
GOOD with man receives all truths into itself, for good has its quality from truths, and to the extent in which truths have good in themselves and also around themselves, to that extent they live, for truth without good has no life, while on the other hand, good without truth has no quality. When man is in good, that is, when he is in the affection of doing good, then he comes into the recollection of all the truths which had entered into good; but when be turns aside from good, then the truths disappear, for the false of evil carries them off like a thief; but the truths that have thus disappeared again come into man's recollection when he returns into the affection of good or of truth by living them. This is the teaching contained in the opening verses of this portion of the chapter.
(6-14.) When one lays up in one's memory truths from good, and the scientifics corresponding to them, and keeps them there, "if a man shall give unto his companion silver or vessels to keep"-and he loses them from the memory, "and it be stolen out of the man's house"-and they are again recalled, "if the thief be caught"-they are to be restored to the full, "he shall repay double"-but if there be no recollection of what has been taken away, "if the thief be not caught"-then inquiry is to be made from good, "and the master of the house shall be brought unto God"-whether good has made those truths and scientifics to be of its own right and power; thus, whether they had first entered into good, "whether he have put his hand upon his companion's work."
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Whatever is contrary to the truth of faith, thus what hurts or extinguishes it, hence any harm or loss of the truth, "upon every word of prevarication"-even the hurt or loss of exterior and interior good and truth, "upon an on, upon an ass, upon a sheep"-and of sensual truth, "upon a garment"-everything ambiguous which has been hurt or lost, "upon everything destroyed, that he hath said that this is it"-is to be inquired into and dijudicated by truth, "even unto God shall come the word of them both, whom God condemneth"-and it shall be amended to the full, "he shall repay double to his companion." In the spiritual world all and single things are conjoined according to their reception of Truth Divine from the LORD, thus according to their reception of the order which is induced upon all and single things by the Truth Divine which proceeds from the LORD. Hence it is that truths in man have a connection one with the other, according to their reception in good; the truths which are so connected make one; wherefore when they are broken in general, the truths are dissipated with good, and when they are broken in particular, the truths which are there are dissipated; for when they are in connection, one subsists from the other, and when they are broken, one recedes from the other. This law of order thus recorded in the Divine Law:
When one lays up in one's memory and keeps there exterior and interior truth and good, and everything which is of the affection of them, "if a man shall give to his companion an ass, or an ox, or a sheep, or any beast to keep"-and it be extinguished and lost, or it be hurt, "and it die, or be broken" or be removed from its place of greater or less proximity to the centre, "or be lead away captive"-of which removal the mind is not conscious, "no one seeing"-then inquiry is to be made by truths from the Word concerning all and every single one of them, "an oath of the LORD shall be between them both"-whether they were conjoined under good, that is to say, whether good made them its own, by conjunction, "whether he put his hand upon his companion's work, and the master thereof took"-and there is no harm done, "and he shall not repay"-and if there be loss," and if stealing it hath been stolen from him"-then restitution must be made for it, "he shall repay to the master thereof"-if there be harm not from his own guilt, "if tearing in pieces it hath been torn in pieces"-this is to be confirmed, "he shall bring for it a witness"-and there shall be no punishment for the harm without guilt, "the torn he shall not repay."
Man receives truths from himself, when he concludes them from truths which are with him; he then conjoins these to the former ones; but when he does this, he admits no other truths than those which agree under the same good; for it is good that disposes truths into series, and connects them; good is as the soul in man, and truths are like those, things with which the soul clothes itself, and by which it acts. As all and single things in man live from his soul, so also the truths which are of faith live from the good which is of love to the LORD and of charity toward the neighbor; if this good is not the soul of man, but the good of the love of self or of the love of the world, then man is not man but a beast. But it is to be understood that the LORD disposes truths according to the good of life of man. But man is said to receive truths from elsewhere, when he is instructed by another; when they do not agree under the good in which he is, they are indeed laid up in his memory among scientifics, but they do not become his, that is they do not become part of, or enter into his faith because they are of another stock. These truths, thus received from another, may have their good with them or they may not; those which have good with them are those which affect when they are heard, but those which have not good with them are those which do not then affect. The truths which have good with them are said to be "borrowed," and those which have not good with them are said to be "broken" or to "die," "if the master be with them," but the truths which have not with them their good are understood by being "borrowed," which are "broken," or "die" if the master be not with them. In regard to such "borrowed" truths, the teaching of the Word is that when there is truth from another stock, as above described, "and if a man borrow of his companion"-and it be hurt or extinguished, "and it be broken or die"-if the good of that truth be not at the same time in the general, "the master thereof not being with it"-then it must be restored, repaying he shall repay"-if the good of truth is together with it, there need be no restitution, "if the master thereof be with it, he shall not repay"-if a man learns or derives truths from the Word, or from the Doctrine of the Church, or from others, or even by conclusions from himself, and does this for the sake of gain-that is, that he may gain honors or riches, or also that may merit heaven, "if he be a hireling"-then he must submit himself and serve, "he shall come in his hire."
(15, 16.) In the spiritual sense, that is an illegitimate conjunction, which takes place between truth and an affection from the delight of gain or from the delight of honor, in which affection those are who learn the truths of the Church on account of those delights; but this conjunction does not harm those who are afterward regenerated by the LORD, because those affections remain with them, but subordinate under the affection of truth for the sake of the good of use and of life, and serve; for they are in the last place, although they were first seen to be in the first place; for when man is being regenerated the order of his life is inverted; in this manner an illegitimate conjunction becomes legitimate. This can take place, because the truths which are of faith enter through the hearing, thus through the external man, and the external man is not wise, except in those things which are of the world, and which are of self, which are delights from gain and from honors; but when the Internal man has been opened by regeneration, then good inflows through it from the LORD, which adopts and conjoins to itself the truths of faith which have entered through the external; and according to conjunction the order is inverted-that is, what was in the first place is put in the last place; then the LORD attracts all things which are of life with man unto himself, that they may look upward; and then those things which are of the LORD and of Heaven are looked upon by man as ends, and the LORD Himself as The End on account of which are all things, and the former things which are the delights of gain and of honors he regards as means to that end. Now, in order that illegitimate conjunction may become legitimate, good which inflows from the LORD through the internal man, must conjoin truth to itself, which enters through the external-that is, through the hearing of it. If this truth does not agree with that good, then another truth is substituted, in its place, which concords or consents to conjunction. Hence the law provides that when good which has not yet been conjoined with truth is allured to illegitimate conjunction, "and if a man persuade a virgin who is not betrothed," and enters into an illegitimate conjunction with it, "and lie with her"-then a token of consent to a legitimate conjunction is required on its part, in the form of truth consenting to interior good, "endowing he shall endow her to himself for a woman;" but if the interior good does not admit of the conjunction, "if refusing her father refuse to give her to him"-then another consenting truth must be procured in its place, "he shall weigh silver according to the dowry of virgins."
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(17-19.) Those with whom something of the Church has been conjoined with the falses of the evil of the love of self, "a witch"-deprive themselves of spiritual life, "thou shall not cause to live." Conjunction with the evils of the cupidities of the love of self, "whosoever lieth with a beast"-is damned, "dying shall die." The worship of falses from evil," he that sacrificeth to gods"-must be cast out, "shall be devoted"-the the LORD, Who is the only and the one God, is to be worshiped, "except to JEHOVAH alone."
(20-23.) Those who wish to be instructed in the truths and goods of faith are not to be infested with falses of faith and evils of life, "and a sojourner thou shalt not afflict and shalt not oppress him"-for they are protected from falses and evils when they are being infested by the infernals, "for ye were sojourners in the land of Egypt." Those who are in good without truth and yet desire truth, "any widow"-and those who are in truth and not yet in good, "and orphan"-are not to be defrauded, "ye shall not afflict"-if they are frauded, "if afflicting thou shalt afflict him"-and they supplicate to the LORD for help, "and if crying he cry unto Me"-they are to be helped, "hearing I shall hear their cry"-and the state of those who do this, "and Mine anger shall burn"-is that they deprive themselves of good and truth by falses, "and I will kill you with the sword"-and the goods that are with them will perish, "and your women shall become widows"-and at the same time the truths will also perish," and your sons orphans."
Title Unspecified 1896
S. D. 1504 Without the Advent of the Lord into the world, no remains could finally have been possible in man.- S. D. 1504.
EGYPT 1896
IV.
THE CHURCH MIZRAIM.
THE Ancient Church which was established by the LORD after the Flood was a Representative Church. That Church extended through many countries of Asia and Africa, and in each of them it assumed a form agreeable to the genius of the people inhabiting, it. But although this produced a variety of Churches as to externals, the Church was nevertheless one as to internals; for however much they might differ with regard to doctrinals, ceremonials, and rituals, they all regarded charity as the essential of the Church (A. C. 4680).
The Church of Egypt formed one of these component parts of the Ancient Church, the source of whose unity was the acknowledgment of the One and Only LORD. For all the nations of the Ancient Church knew JEHOVAH, and worshiped Him as the Only God of heaven and earth. But that Church in the course of time turned to idolatry; while the Egyptians, Babylonians, and others added magic to idolatry. Concerning these two states through which the Church of Egypt passed, there is the following teaching:
"The Egyptians from ancient times knew JEHOVAH, because also in Egypt had been the. Ancient Church, as is manifest from this, that they had amongst them the representatives and significatives of that Church. The Egyptian hieroglyphics are nothing else; for they signify spiritual things. They knew also that they actually corresponded; and inasmuch as they began to apply such things in their sacred worship, and to worship them, and at length to turn them into things magical, and thereby to become associated to the diabolical crew in hell, therefore they altogether destroyed the Ancient Church with them. . . . When Divine Worship was thus perverted in Egypt, they were no longer allowed to worship JEHOVAH, and at length not even to know that JEHOVAH was the God of the Ancient Church; and for this reason, lest they should profane the Name of JEHOVAH" (A. C. 7097).
Such were the two states through which the Church of Egypt passed. In its first state the Church was preeminent, wherefore Egypt before its Church was devastated was compared to the Garden of Eden and the Garden of God. But even in its better state it must have had in its bosom the seed of corruption, for "Mizraim" was the Son of "Chain," a branch of the Ancient Church, which in its best state is described as having been in truths, and in a faith separate from charity; not confirmed at first; hence the truths could serve as means of regeneration (A. C. 1093).
The Writings give us no information as to how long the Churches which belonged to Cham continued in this first state. They cannot have continued long in it, as Cham in all the passages explained in the Writings, with the exception of a single one, has an evil signification. Accordingly Egypt may soon have fallen from that state. The teaching, that the Egyptians, as soon as they turned to magic, were not allowed to worship JEHOVAH, seems to show that all that is known of the Egyptians through their own records, belongs to the perverted state of the Church. For the records of the earliest kings known to history, show that they worshiped idols. The oldest temple, said to have been built by Menes, the first known king, was erected to the god Phthah. Kakau, one of the oldest kings, is recorded to have established the worship of the Sacred Bull at Memphis and at On, and of the Sacred Goat at Mendes. The LORD'S Name does not occur on any of the monuments, nor is there a single one of the gods whose name in the least resembles it. Hesep, a king of the First Dynasty, is regarded as the author of the principal religious work of the Egyptians, called "The Manifestation to Light," but generally known as "The Book of the Dead." But the circumstance which unmistakably indicates the fallen state of the Church at that early time, is the fact that the kings of the Second and Third Dynasties begin to add the names of the gods to their own, and very soon call themselves "the living Horus," "the conquering Horns," "the great god," by such and the like titles putting themselves on an equality with the gods, thus claiming divine honors. All these circumstances indicate, that the Church of Egypt was vastated of its truths, and had ceased to worship JEHOVAH previous to this historic period of Egypt-although it was not fully consummated until two or three thousand years' later, if any reliance can he placed on the various estimates of historians as to the duration of the empire. That there must have been remains of good in that Church, even after it had fallen, although its worship was directed to idols, cannot be doubted for a moment-the very fact that it could endure after its fall for such an incredible length of time as the space of several thousand years, is strong evidence that some remains must have been preserved during that space, which delayed its destruction until the Exodus. One of these evidences may be perceived in the fact the even among this confusion of ideas, produced by the acknowledgment of a plurality of gods, there is still lingering the idea of One God, preserved by the LORD for the instruction of those whose minds were receptive of a true conception of His nature. This idea is expressed in a hymn.
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The following lines will give an idea of the general tenor of the whole:
"God is One and Alone, and there is none other with Him. God is One who made all things. God is a spirit, the spirit of spirits, the great Spirit of Egypt. . . . He is the primeval One, and existed when as yet nothing existed."
Here we have the Unity of God declared in express terms. But even in this hymn the idea of a plurality of gods crept in, so that the confession of One God must be regarded as one of the remains of truth which the LORD preserved and permitted to be connected with teaching, more in agreement with the internal state of the generality of the people-just as in the case of the revelation given to the Sons of Israel, in which, although the Unity of God is constantly insisted upon, nevertheless the LORD is called "God of gods;" while the Egyptian hymn has it, "God is the father of the gods, and the progenitor of all deities." Thus the earliest records indicate the fact, that polytheism was established in Egypt at the beginning of the historic period, and that, although the idea that God is One was not entirely lost, there must have been a confusion of ideas relative to the true nature of the Divine, similar to that which prevails in the minds of Christians at the present day.
The worship of many gods springs up under various forms at the end of every Church, and is transferred from the Church to the Gentiles. Its origin is the same everywhere. The attributes and qualities of the LORD, at first known and believed to belong to One Divine Being, are separated and distinguished into so many distinct divine beings, and in many cases even ascribed to men, who, in consequence, are deified, either during their life, or after their decease. The custom of canonizing saints in the Catholic Church may be cited as an example how gods were created in ancient times; and indeed some of the gods were at first worshiped as saints. Tradition, among many of the ancient nations, transmitted the belief that some of the gods had lived on earth, and had benefited men by their wisdom, the justice of their governments, and by ridding the earth of monsters. These traditions are referred to in the Writings, where we read: "In that age they made for themselves gods of deceased monarchs, among whom were Saturn, Jupiter, Neptune," etc. (T. C. R. 159), and that this custom prevailed among many nations is evident from the same work, where some of the gods of Canaan and the surrounding countries are added, as "Baal, Ashteroth, Chemosh, Milcom, Beelzebub" (T. C. R. 292).
The like seems to have been the case in Egypt, for among the Egyptians there was also current a tradition, to the effect, that before the time of the kings the gods ruled in Egypt. So the priests of Memphis informed Herodotus, and Manetho, the Egyptian historian and priest, likewise records the tradition.
THE GODS OF ANCIENT EGYPT.
Among the host of deities worshiped in ancient Egypt a few stand out prominently, and seem to have received universal veneration. Most of the gods were merely local deities, who were probably not known outside of the respective city or nome to which they belonged. The principal gods are Ammon, Phthah, Ra, Thoth, Osiris and Isis, and their son Horus, Athor, and others. At the head of the pantheon is an invisible deity, who evidently corresponds to the JEHOVAH of the Ancient Church, This god was called AMMON, from "amn," which means "to hide," or "to vail." It is asserted that Ammon was originally a foreign deity, who was not received into the Egyptian pantheon until about the time of the Twelfth Dynasty. But this is probably an error, for the Egyptians who knew JEHOVAH during the better days of the Church, knew also that He was an invisible God, and naturally would perpetuate a knowledge of this one of the attributes of the LORD, under the idea of one of the gods adopted after the decline of the Church. For we must assume that the transition from the worship of JEHOVAH to that of many gods was a gradual one, and that probably the various attributes of the LORD had been represented by the forms by which the gods were represented, some time before the knowledge of JEHOVAH was entirely lost. Other nations, as the Chaldeans, Assyrians, Medes, and Persians, seem in like manner to have considered their chief god as an invisible being. But since men cannot worship a being of whom no idea can be formed, they ascribed to him attributes which could be represented and formed several combinations of this kind, each conceived as a distinct god. In this way were created the gods Ammon-Ra, Ammon-Khem, and Ammon-Kneph. In this way they were able to form some idea even of their supreme god. In all the mythologies of the various ancient nations we see the endeavor to represent the Divine in visible form, and that form the human, thus illustrating the teaching that the idea that God is a Man is implanted in every man from creation.
As AMMON seems to correspond to JEHOVAH, AMMON-RA evidently represents the LORD as to the Divine Truth; for RA was the principal sun-god, and the various attributes assigned to him, as "the revealer of hidden things," "the master of light," etc., seem to indicate that he represented the Divine Truth. He "is figured as a man walking, but commonly has the head of a hawk, surmounted by the disk of the sun, with the uraeus or asp encircling it." The uraeus or sacred serpent plays a prominent part in connection with the religion of the Egyptians, indicating the quality of that religion, namely, that it was sensual or external-in a good sense at first, which, however, degenerated later into the opposite. Accordingly, the fact that the serpent encircled the sun would imply that the Divine Truth with the Egyptians was concealed within appearances, taken from the natural plane.
The Egyptians had several sun-gods, as RA, TUM, SHU, and MENTU. Ra is said to have been regarded as the god of the upper world, and the midday-sun; the other sun-gods representing various phases of the sun's progress through the sky. If the Egyptians really spoke of the above-named gods in such terms, these terms were clearly correspondential, and must have expressed the appearance of the Divine Truth during the various stages of the progress and decline of the Church.
Of the moon-gods THOTH and CHONSU, the former was the principal one. He was the god of revelation. He is represented with the head of an ibis, usually surmounted by a crescent and disk. Sometimes he is represented with a peculiar and very complicated headdress, consisting of a vase (?) ostrich feathers, asps, and disks. Re is most frequently called "The Lord of Truth." One of his functions was to record the deeds of the souls in Amenti, when they appeared before Osiris, the judge of the under-world. Since Thoth evidently represented the LORD as to the Word, his presence at the judgment of the departed would indicate that there was once a belief among the Egyptians that all men are judged according to the Word.
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The office of Thoth as a revelator, and that his revelation was the Divine Truth accommodated to the genius of the Egyptians, is figuratively described in the following legend: According to it "Thoth once wrote a wonderful book, full of wisdom and science. . . . This he enclosed in a box of gold, which he placed in a box of silver, the box of silver within a box of ivory and ebony, and that again within a box of bronze; the box of bronze within a box of brass; the boy of brass within a box of iron; and the book so guarded he threw into the Nile. The fact became known, and the book searched for and found.> It gave to its possessor vast knowledge and magical power, but it always brought on him misfortune." (Rawlinson's Anc. Eg., Ch. X.)
The meaning of this legend is obvious. It clearly teaches the fact that the Divine Truth has to be covered by appearances taken from the various planes of the spiritual and natural worlds, before it can be received by man; and since the Egyptians were principally in science, therefore the book, with all its coverings, was thrown into the Nile. That it was dangerous to search for and take possession of the book after it had thus been put away by the god himself, would imply, that it was contrary to order for men in the state in which the Egyptians were to seek to penetrate to the interior meaning of the Divine Truth, on account of their proneness to apply the same to unlawful purposes. The statement that the book gave magical powers to him who possessed it, no doubt implied that such was the use the Egyptians made of their knowledges from the Word, for which reason the Word was taken away from them."
Among the female deities, NEITH is one of the most interesting. Her worship seems to have been limited to the Delta, for she wears the crown of Lower Egypt only. Besides the sceptre usually held by goddesses, she is equipped with bow and arrows. Sometimes, in place of the crown she wears what is supposed to be a shuttle. In her right hand she holds the usual emblem of the deity, the ankh, which Egyptologists call the sign of life. This emblem consists of a ring joined to a cross. Neith seems to represent the Divine Wisdom, and has a close resemblance to the Pallas Athene of the Greeks, who, like her, was goddess of war, and of the loom. It is held that her name means, "I came from myself"; and, according to some ancient historians, there was an inscription on her shrine at Tais, which read as follows: "I am all that was, and is, and is to be, and no mortal hath lifted my vail."
As goddess of war she would represent the Divine Wisdom; in its derivative form, which is the Divine Truth; for it is the Divine Truth which combats against the hells. Her function of goddess of the loom has reference to the operations of the understanding and will conjoined; for we are taught that the things of the intellectual are weavings from the voluntary, applied to the Divine; this would refer to the manifestations of the Divine Love through the Divine Wisdom. The attributes ascribed to Neith, and especially that she was self-created, must have placed her, in the conception of the initiated, on an equality with Ammon; another point in confirmation of our conjecture, since Ammon evidently represented the essential Divine, or the Divine Love.
The greatest of all the gods, and the only one who was worshiped throughout the Land of Egypt, was OSIRIS. His chief seat was at Abydos, in Middle Egypt. We are told that his mysteries contained the most important secrets, and his rites comprised the chief part of Egyptian wisdom. He is called "the manifester of good," "fall of goodness and truth," "mild of heart," "fair and beloved of all who see him." "Every one glorifies his goodness, . . . . beneficent is his name."
Various are the legends about him, but they all agree in this, that Osiris was once incarnate, and became king of Egypt. He ruled many years with justice, and having established order and prosperity, he went to other countries to do the same. But, before his departure, he placed the government of Egypt in the hands of Isis, his wife, who ruled with firmness and prudence. Set, the god of evil, conspired against him, and treacherously slew him; whereupon Horus, the son of Osiris, sought him out, fought a battle, and conquered him. Isis mourned her husband, and after a long search, according to some, she found the different parts of his body scattered all over the Land of Egypt. She collected them and revivified them. Horus finally avenged his father by slaying Set.
Such is the account of this singular myth.
Title Unspecified 1896
S. D. 3109 When man is in a persuasive state, as when he hears preaching, also in misfortunes and temptations and otherwise, remains are inseminated by the Lord.- S. D. 3109.
SWEDENBORG AS A MEDICAL PHILOSOPHER 1896
IN order fully to comprehend Swedenborg's relation to medicine, it is necessary to understand that his philosophy is universal; he has married it to everything. Take away his philosophy, and the merest dross remains; it is the universal, the great aorta running through all his works and giving off branches to all the parts, supplying them with life and vigor. And, as the great blood-stream, coursing through the aorta, willingly lends to' each organ that part of its life which is longed for and asked for its maintenance, so may the theologian, the anatomist, the chemist, and the physician, each reading from the same page, attract to himself just that life and nourishment which will feed to fullness his use. The applications of a true, rational philosophy are universal.
But Swedenborg has not given us alone a philosophy of universal application; he has given us applied philosophy; and here, in the subjects that should in particular engage the physician's attention, he has been most lavish in this bestowal: I speak of Anatomy, Physiology, Chemistry, and Pathology.
In his Animal Kingdom and Economy of the Animal Kingdom, the physician may find a wealth of facts, a mine resplendent with pure gold, which has no need of smelting or purging of dross, for it is already pure; the only needs are the ability and the willingness to mine it.
Starting with known facts, he has pushed them forward as a skilled checker-player does his blocks, having regard for not one alone, but for all, and each in its connection with all the others. By this method he has gained facts before unknown, and, arranging them in order, and making use of all his forces, new as well as old, has brought forth to our astonished gaze a system of physiology heretofore unknown, unheard of. He has shown us, and in a way that we cannot doubt, the functions of organs that were before regarded as functionless or even as worse than useless; he has added new functions to those already known, and connected each organ with all the, others in a circle of use as beautiful as it is universal.
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Having thus delighted the heart of the true physician by showing him the wonderful, the beautiful, the orderly workings of every part of the human economy when in a full performance of use, he gently leads him to the bedside of disease, and again, in the same rational manner, brings forth truth after truth, beginning at the known, and pushing into the unknown, by taking external truth, and, by the clue thus afforded, proceeding the inner labyrinths of nature-until a system of pathology has been unveiled, never equalled by any other.
Let us turn our attention to some of Swedenborg's conclusions bearing on medicine. (I say conclusions, for the word theory to-day means little more than an opinion, usually originating in fantasy. Swedenborg's theories were facts, abstract truths.)
From the Writings of the New Church, Divinely inspired, we may obtain everything. Swedenborg, as the Servant of the LORD, has revealed to us the nature of evil-how it exists, where it exists, and why it exists; he has told us how it is to be recognized and how to be overcome; and, furthermore, he has said that all disease is the result of evil. Thus he has given the physician the cause of disease and the method by which it is to be overcome. He has told us in the Economy of the Animal Kingdom that the cortical glands of the brain are the external or form of the soul, that these glands act into the simple fibre, the simple fibre into the nerve fibre, and this into the vascular fibre:-thus that hell in the soul becomes evil conscience in the mind, sickness in the animus, and disease in the body.
In the same work, the Economy of the Animal Kingdom in a transaction entitled, Diseases of the Fibres, he has given us in extenso the natural causes of disease, and has even treated of disease in particular, or individually, and this as no one else has ever done. He has distinguished between the affections of the mind, the sicknesses of the animus, and the diseases of the body, and has shown their correspondence.
He has shown us why patentized medicine acts upon the economy, for he says that nature is the same in greatest and in least things; also in Conjugial Love that everything is divisible to infinity, and that a substance divided does not become more and more simple, but more manifold. In the Principia he says: In minute things, the weight, circumference, surface, and figure are less; consequently there is less dissimilitude, fewer points of contact, and less friction; thus, in minute things, there is nothing to prevent the whole from being geometrically put in motion, a circumstance which cannot be hoped for in great bodies, for the reasons just mentioned. He also tells in what manner a remedy acts upon the more subtile parts of the economy. He says, When a motion passes from a grosser medium into one that is more subtile, it becomes successively more sensible; and if more sensible, then more distinct.
At present one of Swedenborg's works on disease is untranslated, and the other still in the photolithographed manuscript; but time, without doubt, will take them from their secret Latin quarters and put upon them a wholesome dress of English words!
The above suggestions are but a hint of the medical treasures which may be found in the Writings and the scientific works of Swedenborg, and now it is for the New Church physician of the future to draw forth from this ever-welling spring of waters the doctrines that will form a system of medicine perfect and orderly in all its parts. But he must proceed with great caution, lest he make the Writings the servant of medicine, in place of making medicine the servant of the Writings. He must have the humility that will make him willing to discard all the lore of this world, and to acknowledge that he needs to receive from the LORD even the beginnings of his knowledge. He must perceive that in medicine, as in all else, all things are made new in the New Church. Swedenborg began with a full acknowledgment of God. Without this acknowledgment the secret doors of nature could not have been unlocked by him; and so with us; it is only by a full acknowledgment of the LORD, willingness to take all things from Him, and not from the preconceived phantasies of self, that the door will be opened fully to the knowledges that we are pursuing.
Notes and Reviews 1896
THE American Swedenborg Printing and Publishing Society has accepted a large sum of money in trust to be used in donating Volume I of the Arcana Coelestia to the Protestant clergy of this country.
Morning Light began the year with a New Church novel, from the pen of Mr. George Trobridge, entitled Through Ways that We Knew Not. It is also reduced in price from three half-pence to one penny.
The New Church Pacific is discontinued with the December number. Many have desired its continuance, but, as the editor says, "Unfortunately good wishes do not pay the printer, and this is the principal reason for its suspension." It was decided to communicate with the Messenger in regard to the establishment of a Pacific Coast department in that paper.
THE New-Church Magazine for December publishes a fac-simile of a pencil-tracing of Swedenborg's autograph, recently discovered by the Rev. John Presland and Mr. Gerritt Barger, as described in the Life for July, page 109.
The January issue of the same magazine contains a very complete biographical sketch of Barthelemon, with a portrait.
The New Age says: "It is interesting to know that General Booth has been a reader of Swedenborg. In a letter to his late beloved wife, published in the War Cry, occur these words: 'Continue to love me. Aye, let us love, as God would have us love one another, and let us realize, on earth, is spirit, what Swedenborg said he saw in his vision in heaven, that man and wife there were melted into one angel.'"
The New Church Messenger began the new year in an altered form. The size of its pages is somewhat smaller, but their number is increased. For over twenty-seven years it has been a sixteen-page journal. It now has twenty-four pages. The size of the present page is in great contrast to the original folio size of the Messenger, which few will remember. The early volumes require a special case in the Academy Library.
THE American Notes and Queries advertises "The Book of Jasher; with testimonies and notes critical and historical explanations of the text. To which is prefixed various readings and a preliminary dissertation proving the authenticity of the work. Translated into English from the Hebrew by Flaccus Albinius Alcuinus, of Britain, Abbot of Canterbury, who went a pilgrimage into the Holy Land and Persia, where he discovered this volume in the City of Ganza."
The work was printed at Bristol in 1829.
A WORK has been written entitled The Saviour in the New Light: A Present-Day Study of Jesus Christ, in which the author maintains that Christ was not born at Bethlehem, that He worked no miracles in the ordinary sense, that He probably studied simple medical remedies, that He never claimed to be God, beside numerous other preposterous heresies.
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If this state continues it will become next to impossible to leave such evidence of one's having existed as shall be unassailable. Bear in mind, too, that this is the "enlightened" nineteenth century.
IN the Twenty-third Annual Report of the Board of Managers of the Swedenborg Publication Association, for the year ending December 31st, 1895, the preparation is announced of another biography of the founder of the Association, the Rev. B. F. Barrett, and a provisional promise is made that this volume, and also a volume of Mr. Barrett's sermons will be published during the coming year. The work of the past year included the sending out, in the name of Dr. Ellis, 90,300 copies of the little work by Mr. Barrett, The Question-What are the Doctrines of the New Church- Answered.
A HANDSOME volume, just published by the Tract and Publication Society, as a Memorial to the late Rev. Chauncey Giles, gives a number of his sermons under the title, Progress in Spiritual Knowledge. A sketch of his life by his assistant and successor, the Rev. William L. Worcester, reprinted from the New Church Magazine, is prefixed to the volume, which also contains a portrait of Mr. Giles, and specimens of his handwriting.
Many relations in life and many spiritual experiences are set forth in the sermons in the attractive style which has made the author famous in the New Church.
Harper's Weekly says: "It is Mr. Du Maurier's extraordinary gift that his dreams and his supernaturalisms are as natural as most people's realities, and a good deal more interesting. . . . If Swedenborg had had his remarkable faculty it would never have been necessary to provide for the gratuitous distribution of his works." The New Church Messenger well says in regard to this: "If the aim of Swedenborg had been to entertain, or to sell his books, this comment is most true; but no making the wonders of spiritual experiences as natural as most people's realities and a good deal more interesting will induce man to receive into his heart the Divine Truths of Heaven."
At the meeting of the Ohio Association in Cleveland last October, the Rev. W. L. Gladish preached a sermon on the commandment, "Thou shalt have no other gods before My face," based unmistakably on a conviction of the Divine authorship of the Writings. His exposition of the text is sound, clear, and forcible, and its application most timely.
He shows that the changes in the Old Church have filled many Newchurchmen with delusive hopes of a new Christianity, "because they have not been true to the first commandment,"-because they have not examined into the interior disposition toward the One LORD, which reveals whether true-sounding sentiments are true or not.
DR. John Ellis has written a reply to the pamphlet, The Holy Supper and Its Administrating Mediums, favorably reviewed in the April number of the Life for 1895. His book is a reiteration of much that he has before said in regard to the use of must in the Sacrament of the Holy Supper instead of wine. A passage from the book reads as follows: "We can see in the commotion of the various denominations around us that the doctrine of salvation by faith alone is rapidly going, and with it is going from the communion tables of the churches its natural symbol or representative-fermented wine." Since the Writings teach that the old Church is vastated, the above passage defines the position of the writer in regard to the authority of the Writings, the only standpoint from which such an interior subject as the Holy Supper can be considered.
THE third of the valuable series of papers on "Remains," published by the Rev. T. K. Payton in The New-Church Magazine, treats of "the use of remains." "By furnishing man with celestial and spiritual Remains, the LORD most abundantly provides him with adequate means whereby his regeneration may be effected, and he be enabled to enter hereafter into the full fruition and blessedness of eternal life." The paper is replete with doctrinal instruction on the subject, which must delight the mind and heart of every one who enjoys the privilege of reading it. It closes with the caution, "that those who have an abundant supply are not thereby in a superior position for the attainment of salvation than those who have few. Certainly man cannot be more than free; and the LORD always keeps every one in a state of freedom so that he can choose either good or evil, and follow the Divine leadings or not. The primary uses of Remains are that man is endowed by them with the capacity of becoming a man, of receiving and appropriating love and wisdom from the LORD, and of being reciprocally and eternally conjoined with Him as the Only Source of life and light and heavenly joy."
EARLY in the past year several lectures on current topics were delivered in Boston by gentlemen eminent in the New Church, and these lectures are now published by the Massachusetts New-Church Union, in a volume of 205 pages, under the title, Light on Current Topics. Bennett Lectures for 1885. The sub-title is given the book, because the "pecuniary means for procuring and publishing them were afforded by a bequest by the late Mrs. Eleanor Bennett, an esteemed member of the Boston Society of the New Jerusalem, who left to the society a perpetual fund, the annual interest of which must be devoted and expended for such books, publications, and for such other purposes as the trustees to be appointed by said society shall from time to time see fit to direct in the promulgation of the doctrines of the Swedenborgian, or New Church, so called."
The lectures treat of theosophy and religion, the right and exercise of ownership, the divine law of use and its application to industrial problems, the relation of the Church to the State and to secular affairs, pauperism and crime; and natural and spiritual health.
The first lecture, on Theosophy and Religion, is a scholarly and learned presentation of the subject, and has interested us deeply. The author's researches in the ancient religion of the Old and New Worlds bring to light evidences of the origin of all religions in revelation, and clearly disprove the theory of evolution as applied to religion. They are of great value to the New Church student. As to theosophy, its denial of a personal God and its claims to the divinity of every individual are clearly presented, and the curious conception of the summit of human happiness in absorption in the "All," is treated to a delightful "reductio ad absurdum."
THOSE who have read Professor Odhner's account of his late visit to Sweden, will have experienced regret at the ignoble uses to which Swedenborg's Summer-house has been put by its latest owner. Nya Kyrkans Tidning, edited by the Rev. C. J. N. Manby, now relates the pleasant news that this venerable and interesting relic has been bought by the owners of "Skansen," a beautifully situated park and public resort, the like of which may not be found in Europe. Covering several hundred acres of ground and overlooking the whole of Stockholm, this park may be said to represent "in a nut-shell" the history, ethnology, manners, and customs, minerals, flora, and fauna of Sweden. Amid these interesting and beautiful surroundings, Swedenborg's Summer-house is now to receive an abiding and worthy resting-place by a road which is to be called after Swedenborg, and which leads from "Bredablick," or "broad, heavenly view," down to the path of St. Birgitta. The Summer-house itself is to become a "Swedenborg Museum," containing all his Writings in various editions and languages, his portrait and other souvenirs, among which may be mentioned his organ, which at present is in the "Northern Museum." The interior is to be arranged in the style of Swedenborg's own times. In front of the house will be planted two poplars, together with such plants and flowers as are mentioned in an annotation of Swedenborg from the year 1750 to have been planted by his own hands in his garden. Some of the New Church people in Stockholm have contributed to the purchase, moving, and furnishing of the Summerhouse in its new place.
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This news cannot but be of interest to all members of the New Church as an evidence of the growing regard which Swedenborg's memory is receiving among his own country-men, owing mainly to his fame abroad. Members of the New Church may contribute to the perfection of this new movement by presenting copies of his writings-scientific or theological-to the new library which is to be contained in the Summer-house. Any such presents will be received by Professor Odhner and transmitted to Stockholm.
TABERNACLE 1896
THE Tabernacle, simple in design, yet constructed of the finest and best and most costly material, pointed to the perpetual Presence of the LORD, even in the wastes of the desert. So in the spiritual desolation and ruin of the Ancient Churches, this holy habitation constituted the last and most ultimate remnant representative of the Divine and celestial love that had previously prevailed in the Most Ancient Church, and, while representing to the eyes of men the outward form in which the Most Ancients delighted to behold the Covenant of JEHOVAH with them, it was at the same time a promise of the far future Church of the New Jerusalem, when Heaven would draw near to earth, and the LORD would be with men immediately in His Divine Human glorified.
With import so profound, the Tabernacle naturally captivates the imagination and engages the affection of the student of the Word. The model of it was shown to Moses in Heaven. There had it existed from the time of the Most Ancient Church, and there it still remains to the present day, in every respect identical with the description given in the Book of Moses, as testified to by the man through whom the LORD effected His Second Coming, thousands of years after Moses' time.
The reverent and affectionate regard for the Tabernacle has led to repeated attempts to reproduce it in every detail, on paper, or as an actual structure of materials similar to those of which the record speaks. But none of the efforts have been wholly satisfactory. The most elaborate results were attained by a New Church minister, the Rev. T. 0. Paine, LL. D., lately deceased, with whom this was the favorite study of his lifetime, and whose large and comprehensive work on The Holy Houses is accepted in the learned world as of authority. But his conclusions, like those of others, have not appeared convincing; and now, based upon the researches embodied in his elaborate work, but differing widely in the applications made of them, comes a little hand-book of 85 pages, prepared and published by the well-known map-publisher, G. Woolworth Colton, of New York, and entitled, "The Sanctuary or Tent of Meeting, Usually called The Tabernacle. A short story of its Forms, Materials, etc."
This treatise is the result of much painstaking study and experiment. It is pervaded by a reverent spirit, that continually reminds the reader of the spiritual significance of every particular in the description. It abounds with ingenious explanations, the practicability of which have been tested by the author in the construction of a model which he has exhibited to interested audiences of New Church people, although he disclaims to have finally settled any controverted point. Considering the great, and apparently insurmountable, difficulties which the subject presents, this little book is as suggestive and convenient a work of reference of the subject as any, and will prove a valuable contribution to the literature on the subject.
Mr. Colton has been guided not a little by his knowledge of correspondence, and the first evidence of this greets the eye upon opening the book, for, facing the title-page, is a colored illustration of the Jewish high-priest, in whose breast-plate the precious stones are arranged, not according to the common opinion, in four rows from above down, with three stones in each row, but, as representing the three heavens, and the union of good and truth in both of its kingdoms, three rows from above down, with four stones in each row, from right to left.
The general appearance of the Tabernacle, as pictured by Mr. Colton, commends itself at a glance, as it is based upon the construction of the tents still in use in the Orient, which is so conservative of custom and tradition. As no tent-pole for holding up the roof of the Tabernacle is mentioned in the sacred narrative, and yet it a pears to be indispensable for the formation of a water-shed, the author suggests that it may have been made up of the bars used for carrying the golden altar and the table on the march. But there are spiritual as well as natural reasons opposed to this theory.
Other equally ingenious explanations of the mechanical construction of the Tabernacle are to be met with in the arrangement of the two extra corner-boards and in the disposition of the curtains.
Simple as was the plan of the Tabernacle, the description in the letter of the Word is often obscure, at least to modern apprehension, and it is not unlikely that it was so even to Moses, for there was probably a natural as well as a spiritual reason why he was shown the model in the spiritual world. After seeing that, he could easily understand the expressions used in the directions given to him. We have no such model to guide us, and there seems to be a parallel and correspondence between the clear vision which Moses had of the Tabernacle, and the obscure conception obtained from its description on the one hand, and the clear vision which Swedenborg had of Heaven (which the Tabernacle represents in every detail) and the obscure conception of it which we earth-dwellers necessarily form from his descriptions, explicit though they are. In this view of it, many of the details of the Tabernacle will still remain unsettled so far as any consensus on the part of scholars is concerned.
SECRETARY'S MONTHLY REPORT C. TH. ODHNER 1896
The General Church.
DURING the month of December, 1895, and the first half of January, 1896, the following visits have been made by ministers of the General Church:
ALLENTOWN was visited on December 22d, by the Secretary, and on January 12th by the Rev. Enoch S. Price. The attendance at the services was on each occasion fourteen. The services are still conducted in the Society's hall on Hamilton Street, where the Church property is stored. The number of regular members are eighteen, and there are, besides, a few friends in Bethlehem, who attend the services in Allentown with more or less regularity. The prospects for the external growth of the Church are apparently small in this place, as the membership has been heavily drained by removals to other centers of the Church. But the spirit of loyalty and the desire for internal development, which so long have characterized the circle in Allentown, are still as strong as ever. The General Church has an important use of charity to perform in continuing to assist these faithful and affectionate friends.
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BROOKLYN was visited by the Secretary on December 1st, and again on January 5th. At each time the attendance numbered twelve persons. On the evening of January 5th a public lecture was delivered on the subject of "Emanuel Swedenborg," illustrated with magic-lantern views. Between thirty and forty persons attended, most of these being strangers. It is to be hoped that means will be forth coming to follow up this evangelistic venture with similar efforts. The circle in Brooklyn worships in the beautiful hall of "The Mansion," situated at the corner of Bedford Avenue and Street, and the services are advertised in the Brooklyn Times. At the present time there is no field in the General Church which offers opportunities for Church extension in the same degree as Brooklyn. But this field cannot bear fruit without a sustained work of cultivation, and to this end the affectionate cooperation of the whole General Church is needed.
RENOVO, where the Secretary labored during the summer of 1887, was revisited by him on December 29th, when services were held in the "Gorand Army Hall." Eighteen persons attended, and the Holy Supper was administered to fourteen communicants. The circle in Renovo consists virtually of the family of Mr. J. R. Kendig alone, but the membership has almost doubled since my visit, eight years ago, by the natural increase of children, who have been faithfully brought up for the Church and who have remained in the Church. An enthusiastic admiration of the New Church music is one of the leading features of this circle, which, though isolated for so many years, still fearlessly and hopefully holds erect the banner of the New Church.
At North Bend, eight miles from Renovo, the Church has lately received an interesting addition in a family of farmers who have received the Doctrines with a great degree of earnestness and intelligence. There are also members of the General Church in Williamsport, where some evangelistic efforts ought to be made. This whole region offers another promising field, which lack of means alone prevents from cultivation.
While en route from Renovo to Erie, on December 31st, the Secretary unwittingly was led to perform some "evangelistic" work of an unusual kind. Sitting next to me in the "smoker" was an old Catholic priest of unmistakable Hibernian extraction. We got into conversation, and as the venerable "father" was deaf and loud and very emphatic, we soon had about us a large and interested audience. The subject under discussion was "Salvation by faith alone, or by good works." My opponent denounced the prevailing Protestant doctrine, but insisted that saving works consisted in almsgiving alone. Being pressed on this point he explained, however, that almsgiving would not save the heathen or the Protestants, since these do not have the right faith, and he was thus forced to admit that he really held the abhorred and horrible doctrine of faith alone. He did not like this admission, nor the equally unwilling confession of faith in three gods, and took refuge in denunciations of Swedenborg, as being "a well-intentioned fool," whose mystical revelations no rational persons could possibly believe. But it was all right to believe in the mystical revelations and visions of the Catholic saints. Being met on all points, he finally withdrew from the battle-field, whereupon some of the listeners asked me to tell them more of these new teachings, "the most rational they had ever met." Arrived at Erie, my surprise was great at being informed that my late opponent was no less a dignitary than Bishop Mullen, the leading Catholic "light" of Western Pennsylvania, who lately has published a work in which Swedenborg is classed with Joseph Smith. When leaving Erie, on January 1st, the conductor and the trainmen, who had overheard the debate, expressed their gratification at the "overthrowing" of the Bishop.
ERIE was visited on December 31st, when I preached in the evening and administered the sacrament to a small gathering of friends at the house of Dr. Cranch. There are about twenty members of the General Church in Erie and the adjoining region, beside a number of persons who are interested in the Doctrines and are drawing nearer to the Church. Here again, a great work could be done, if these friends could be visited more frequently, and if some persistent evangelistic efforts could be made. Centrally located, and within easy reach of Buffalo and Cleveland, where congregations might be gathered, there are reasons to believe that Erie could become a self-sustaining center of the Church, after being assisted by the General Church during a comparatively snort period.
All these little circles, together with Greenford, in Ohio, have been visited by ministers of the General Church for a number of years. It is the sacred privilege and duty of the Church to assist the faithful but isolated brethren in these places in their endeavor to develop the New Church within themselves and about them. They need to be fed with the Bread of Life; they need to be strengthened and encouraged by communication with the center of the Church; they need to feel that the New Church is not a Church of faith alone, but of living, brotherly love; which freely has received and freely is willing to give. And not only is it necessary to sustain the present uses of the General Church, but the work must go forward, lest stagnation sets in. The nature of genuine Charity is expansive and not self-centralizing. And in the degree that the centers of the Church extend their charity and activity toward the circumferences, in the same degree will these latter react, with self-evident benefit to the centers. The time has evidently arrived when this activity ought to be revived and increased in the General Church of the Advent of the LORD.
C. TH. ODHNER,
Secretary.
TREASURER'S MONTHLY REPORT W. D. UPTEGRAFF 1896
THE following is the Treasurer's report to January 16th, 1896:
Balance December 1st, 1895 $64.96
Received from Pittsburgh members 15.00
" Philadelphia " 59.50
" Allentown " 12.17
" Alton, Mo. " 1.00
" offerings at Greenford,
August to December $39.79
Less traveling expenses 9.50
30.29 $182.92
Offerings at Allentown, December and January $3.77
" Renovo 2.70
" Erie 9.00
" Brooklyn 7.00
$22.47
$205.39
Add check No. 168, cancelled 12.00
$217.39
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Paid L. G. Jordan, salary to December 10th, $109.39
C. Th. Odhner, expenses, Brooklyn, Dec., 5.00
" Allentown 3.00
" Renovo and Erie 19.50
" Brooklyn, Jan. 3.00
" sundry 1.20
E. S. Price, Allentown 1.81
Bishop's percentage of offerings 5.57
C. Th. Odhner, services 50.00
E. S. Price 10.00
$208.47
Balance on band January 16th $8.92
Estimated requirements to March 1st, 1896:
Salary of L. G. Jordan to February 23d $242.11
Ministerial services and traveling expenses:
Greenford 23.80
Scranton 15.00
Brooklyn 13.00
Allentown 13.00
$306.91
Estimated receipts:
Philadelphia members $60.00
Pittsburgh " 25.00
Offerings 27.00
$112.00
Estimated deficiency, March 1st $194 91
Since the last report, there has been received and forwarded to the Bishop:
From Allentown members $12.00
Pittsburgh " 10.99
$22 99
Mr. C. D. Weirbach has been appointed Local Treasurer at Allentown.
As will be seen from the report of the Secretary above, considerable work has been done since the last Treasurer's report. By referring to the items of expenses set forth above, it will be seen at bow small an expense each visit has been made, and it is upon this one feature that the hope for the future rests-that is, upon keeping the expenses for each visit so low that even with the small support which the treasury has usually received, the different centers may be systematically and frequently visited.
Contributions for the furthering of this work may be handed to the Local Treasurers at the different centers, or sent direct to W. D. UPTEGRAFF,
Treasurer.
LIBERTY AND ATLANTIC AVENUES,
PITTSBURGH, PA., January 16th, 1896.
Responsibility 1896
Communicated.
Responsibility for the views expressed in this Department rests with the writers.
PROFESSOR ODHNER'S VISIT TO SWEDEN C. TH. ODHNER 1896
(Conclusion.)
THE Rev. Albert Bjorck, in responding to "The Growth of Charity in the New Church" treated us all to a genuine surprise. He felt constrained to differ from Pastor Boyesen as to the "wilderness and faith alone" state of the New Church. In his own experience he had found the Church still in Egypt, rather than in the more advanced state of the wilderness, and he had found precious little, even of faith alone, since, with few exceptions, Newchurchmen do not even read the Writings upon which their faith should be based.
The present state of the Church was rather one of "good alone," an overwhelming sentimentality and "kindliness," which, in the name of "Charity," was strangling spiritual faith. In America, the Church seemed to be in a somewhat better condition, but in Great Britain he had found the state most deplorable. For this condition the ministers were especially responsible, as they seemed to make special efforts to hide the distinctiveness of the Doctrines, lest they should give offense to the congregations which rule over them. While he sympathized with certain doctrinal positions of the Academy, yet he felt himself radically and unalterably opposed to the main teaching of that body, which declared that the Writings were the Word of God. To oppose this idea, and to work against the establishment of the body which held it, he would devote his life, wherever he was. And yet he could not but admire the zeal and earnestness of the Academy in urging upon the Church the reading of these very Writings [!]. When the Academy worked for the good of the whole Church, as in the reproduction of Swedenborg's Manuscripts, he would gladly co-operate with it. But there was especially one thing, for which he admired the Academy, and that was the fearlessness and frankness with which its members had ever expressed their convictions. One always knew exactly where they stood, and that was more than could be said for many others in the Church. For this reason, particularly, he wished to propose a hearty toast "to the Academy of the New Church."
The next cup was to "Old England and Pastor Tilson which Mr. Tilson replied, saying that he esteemed it one of the greatest privileges of his life to visit Stockholm and to be permitted to see and handle the very manuscripts in which the LORD had made His latest and greatest Revelation to men. He agreed with the previous speakers, that the organization calling itself the New Church was in a very sad condition, and he thought that the cause of this was to a very great extent the faithlessness of the priests and ministers of the Church. They really seemed as if they were ready to employ any device recommended by the self-intelligence of man for the improvement of the Church, while they studiously neglected the honest teaching of the Doctrines and the faithful ultimation of these in the organic life of the Church. It was the duty of the priests to realize the sanctity of their use, and the fact that their own regeneration came alone in the faithful performance of that use. The speaker concluded with a warm acknowledgment of the work done in Stockholm by Professor Odhner, and proposed a cup "to the success of the reproduction of the Manuscripts."
To this cup the undersigned replied, referring to the distinctive uses performed by the Academy, viz., the education of priests, of adults and of children, and also the work now commenced in obtaining fac-similes of the Manuscripts of the Writings. This last named was one in which the whole Church could unite, as upon a basis of common action, and it was to be hoped that this meeting in Stockholm would perform a use to the whole Church, by calling attention to the fact that there were some uses in which all sections of the Church could well and profitably unite.
The final cup, "to the Church in Sweden," was responded to by the Rev. J. E. Boyesen, who expressed the hope that the time would come when differences of opposition might cease in the Church, leaving only variety of thought and opinion, which all must be free to entertain and to express in an orderly manner.
The hour of midnight was now reached, but such was the sphere of spiritual delight that our friend "to the left" actually proposed that we begin all over again.
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But more conservative counsel prevailed, and so we parted company, after all had joined hands and together repeated the LORD'S Prayer.
Pastor Manby, in his report of this meeting in the Nya Kyrkans Tidning offers the following observation:
"The meeting broke up at midnight, when a new day began. We will be greatly mistaken, if this conference of New Church priests, which was characterized by such brotherly affections, will not in its own measure signalize the dawning of a new day in the New Church, a day of brotherly recognition among those of different opinions within the one Church of the LORD."
C. TH. ODHNER.
DISEASE AND ITS CURE C. L. OLDS 1896
TO THE EDITOR OF "NEW CHURCH LIFE."
Having had our attention directed to an article entitled "Bacteriology," by David Goyder, M. D., in The New Church Magazine for November, 1895, we beg to consider a few of its statements.
Passing over the remarks on bacteria and the sanitary measures suggested, the fallacies involved in which ought to be quite evident to every Newchurchman, we will consider especially the therapeutic question raised in the article.
Our author asks, "How are we to meet the diseases arising from pathogenetic bacteria?" We believe that in this very statement our author has placed himself upon a footing which we cannot occupy; for we firmly believe that natural disease has not a bacterial origin; and if our author will but cursorily study Swedenborg's treatise "Concerning the Diseases of the Fibres," he will no doubt see that his position is untenable by a Newchurchman. But as our author no doubt means to convey the idea-How are natural diseases to be treated?-we will consider by itself the therapeutic question which he proceeds to raise:
It is rather asked as to what line or method of treatment should be employed . . . It may not be without service to review past and present methods, and to inquire if New Church light discloses any principles for the guidance of our modes of treatment Disease has a spiritual origin; its cause is individual and collective evil. How is evil to be overcome? By regeneration that is, by the acquisition of its opposite spiritual good. Now if we apply that conclusion on the natural plane to the treatment of diseases, the principle embodied in the old medical dogma of 'Contraria contrariis curantur' seems very near the truth; contraries are to be cured by contraries; diseases are to cored by their opposites; just as evil is to be overcome by its opposite good."
We fully agree with our author that it is most useful to inquire if New Church light discloses any principles for the guidance of our modes of treatment. Yea, we believe that doctrine drawn from the Writings of the New Church affords enlightenment in any use whatever, and should, first of all, be considered. We also concur in the statement that disease has a spiritual origin, and that its cause is evil. But when he says that evil is to be overcome by regeneration-that is, by the acquisition of its opposite spiritual good, there we must differ from him. This statement, as made by our author, can mean nothing else than that evil is overcome by means of regeneration, or, in other words, that regeneration is the cause of the removal of evil-that is, that we acquire good, and this overcomes the evil that is within us; that our evils are overcome by doing good. We cannot wonder that with such doctrine as this our author should be found in the ranks of the dominant school of medicine, which sees disease inverted, which makes the results of disease the causes, and necessarily tries to follow out a plan of treatment which must also be inverted.
A little consideration should show that evils cannot be overcome by doing good. In numerous places in the Writings we are expressly taught that good cannot be done until evils are first shunned as sins against God; and that goods done are goods in appearance only until evil is first shunned. But this doctrine is so evident in regard to spiritual things that it need not be further elaborated.
Let us now consider our author's conclusion as applied the natural plane. He asserts that "contraries are to be cured by contraries; diseases are to be cured by their opposites; just as evil is to be overcome by its opposite good." Every one knows that the opposite of disease is health. Now, if we adhere to our author's conclusion, that diseases are to be cured by their opposites, we would simply give our sick patient a dose of health, and he would soon be well; or, what would be the same thing on the spiritual plane, we would apply good, which is the opposite of evil, and he would be regenerated. Surely one need not be a philosopher to see the absurdity of this! Our author has here confounded the means of cure with the result. The fact is that disease must first be removed, and then health returns to the patient, just as good inflows after the removal of evil, and inflows only in the degree in which evil is removed.
Our author having arrived at the above false conclusions, proceeds in the same manner to assert that the principle "similia similibus curantur"-likes are to be cured by likes-is untenable; but no further answer is necessary to this assertion. It may be well, however, briefly to consider, from a New Church point. of view, the nature of a homeopathic cure.
That drugs cure disease is only an appearance. It is the LORD alone who cures. Medicine only affords a. plane for influx. The homeopathist selects a remedy the symptoms of which are similar to the symptoms of the diseased patient. When administered, this remedy affords a plane more ultimate than the plane afforded by the patient, and into that more ultimate plane the evil spirits that cause the disease can inflow; and they do inflow into this lower plane, for the pleasure which infernal spirits feel in the activity of their demoniacal delights is greater in the ratio that the plane of their operation is the more ultimate. This is well illustrated in the Word in the case of the Legion of devils who left the demoniac and rushed into the herd of swine, a lower ultimate, sad then down into the sea, a still lower one. As far as our information goes, this explanation, which we believe to be a rational one, was first given by the late Richard de Charms.
Our author then goes on to upbraid hommopathists for repudiating the use of vaccine, which he places at first under the category of "Similia," yet firmly believes in himself. Why does he not here apply the opposite of small-pox? Then, later in' his article, he says that "the so-called vaccine disease, which is inoculated to prevent small-pox, is not like small-pox, but is smallpox in a milder form." Here our author appears as an Isopathist. What has become of his much-lauded "Contraria"? Let us examine the statement. Our author would lead us to believe that the vaccine virus which is inoculated produces small-pox, and therefore the vaccine virus is small-pox. By the same method of reasoning; we might conclude that because aconite produces inflammation, aconite is inflammation, or because ipecac produces nausea, ipecac is nausea. This is absurd. C. L. OLDS.
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LIFE OF THE NEW CHURCH Various 1896
THE ACADEMY OF THE NEW CHURCH.
Philadelphia.-On December 29th Minister A. Acton preached on the "Conceit of the Proprium" (Ps. xv, 3). On January 5th Bishop Pendleton celebrated the Sacrament of the Holy Supper, and on the following Sunday preached on the "Ignorance of man at birth." On January 19th Minister Starkey preached on "The Father in the Heavens" (The Holy Spirit), Matt. vi, 9. On January 26th Pastor Price preached on "The dispersion of the falses of evil" (Pa. ii, 9).
THE Doctrinal Class was resumed on January 8th.
A SOCIAL was held on January 24th. This was preceded by a picnic supper, at which a number of the members from the country were present.
THE Rev. N. D. Pendleton and Mr. Hugh L. Burnham, of Glenview are visiting in Philadelphia and Huntingdon Valley.
THE Academy Schools celebrated the 208th anniversary of Swedenborg's birth on January 29th by a dinner, which was followed by a social. The dinner was held in the Assembly Hall of the Boys' School which had been very tastefully decorated with flags and bunting, displaying the American and Swedish national colors. Most of the ladies and the little children, and all the waitresses wore the Swedish costumes of the Dalecarlians. What some of these costumes lacked in accuracy of detail they gained in artistic effect. When all were seated at dinner a most brilliant aspect was presented. The Rev. C. T. Odhner was "Skal"-master. The Skals were to "Swedenborg's Service to Medical Philosophy," "Swedenborg as a Man of Letters," and "Swedenborg as an Instructor in the Spiritual World." These were suitably responded to by students C. L. Olds, M.D., D. H. Klein, and Henry B. Cowley respectively. (Dr. Olds's address will be found on page 24.) A poem set to music by Mr. C. J. Whittington was sung. After the adjournment to the Hall above, where dancing and conversation were indulged in, an original poem on "Swedenborg, the Norseman" was read. It was written especially for the occasion by the author of the song mentioned above. This most enjoyable celebration was brought to a close at 7.30 o'clock P.M.
Huntingdon Valley.-The Holy Supper was administered on January 6th.
WITH one exception, when the Rev. H. Synnestvedt preached on "Remains" (Gen. xvii, 20), the services have alternated with those in town.
THE Doctrinal Class was resumed on January 10th.
ON Sunday, January 26th, the coming of age of Mr. Rudolf Potts, youngest son of the Rev. J. F. Potts, was recognized by the administration of the usual rite by Bishop Pendleton.
Glenview, Ill.-THE winter is passing in Glenview with general activity in the Church life, but without special occasions that justify more than a casual mention.
The doctrinal classes held in Glenview on Tuesday, and in the city on Wednesday evenings, furnishes the theme for the general spiritual thought. The subjects of the studies from September to Christmas were Reflection" and the "Memory." Short sketches of these studies have appeared in the November and January issues of the Life. Since the New Year, Pastor Pendleton has taken up the consideration of "Remains," and it is proving as interesting a subject as the previous ones.
The reorganization of the society into a local Church of the Academy is now complete. The fiscal affairs of the Church are no longer conducted by a committee or council, but each officer is responsible to the Pastor and to his own conscience for the proper administration of the affairs that come under his charge. An effort has been made to distinguish between uses, and to each separate use an officer has been appointed, the one who seemed the best fitted to administer its functions. Distinction has been made between the uses of the Church and the uses of the School, and a different treasurer presides over the finances of each body.
The social life is dominated by a very happy and contented sphere. It has been much augmented by the visit of Bishop Benade and his wife, in October, and by Mrs. W. F. Pendleton, who is visiting here now. On the second Sunday evening of each month a reception is held by Mr. and Mrs. Seymour Nelson. The evenings are spent in readings from various authors. The first part is devoted to History, and the second to Belles Lettres, the third to Art, and the fourth to humorous selections. On the evening of the fourth Sunday of each mouth Mr. O. Blackman gives a musicale at his home. These are also very much enjoyed. Interspersed between these regular events are receptions, dancing, and skating parties, so between them all it makes a round of gayety.
Pittsburgh.-THE school celebration was held in the afternoon of Christmas day, and was of the same character as last year. A representation of the Holy Land was much enjoyed by the children.
On New Year's eve the Alumni Association gave a party to the former pupils of the school. The first part of the evening was spent in dancing and playing games, after which refreshments were served and toasts were proposed to which responses were made. This proved to be the most enjoyable party held for a long time.
Berlin.-ON Sunday evening, December 22d, the School's Christmas service for the bringing of offerings was held: The service consisted chiefly in the presentation of the historicals, relating to the First Coming of the LORD, given in a form adapted to the comprehension of children: The bringing of the offerings was prefaced with the story of the wise men of the East, who brought offerings of gold, frankincense, and myrrh, and the signification of these offerings was told the children. After the offerings had been received, fruit was distributed.
ON Christmas day the Incarnation of the LORD was celebrated by the congregation. The ritual of last year was used. The impressiveness and usefulness of the service was much enhanced by orchestral accompaniment to the singing.
ON the evening of December 31st a social was held, in order to speed the old year and to give the new a merry welcome. Dancing was the order of the evening. After this had been indulged in for some time, punch and cake were served and several toasts drank. Dancing was then continued well into the New Year.
THE GENERAL CHURCH OF THE ADVENT OF THE LORD.
Pittsburgh.-THE Christmas services for the Society were held this time on Christmas eve; the Holy Supper was also administered. The Chancel was beautifully decorated with flowers.
On January 3d some of the young people gave a performance of a one-act comedy, entitled, "Mr. White." This was the first attempt at the presentation of a play here, and seemed to be well received by the audience. At its conclusion, punch was served and the rest of the evening was devoted to a social.
THE CHURCH AT LARGE.
Washington, D. C.-ON December 30th the ground was broken for the First African New Church Mission Building in the world. The Advisory Committee needs $1,160 more to make the payments on the contract they have undertaken for this work.
IT is intended to have memorial windows in the National Temple, representing scenes from the Word, beginning with Genesis and ending with the Apocalypse. It interests the reverent minded greatly to know on what religious or ethical principle the custom is founded of introducing into a church dedicated to the sole glory of God memorials in the way of windows, baptismal fonts, etc., to defunct men. It seems especially strange in the New Church, where the teaching is given that personality should be lost sight of and goods and truths loved for their own sake. Is there not a commingling of glory of man with the glory of God?
Maine.-THE Rev. J. B. Spiers has been trying to organize a ministers' association in Portland, composed of all the ministers, including the Roman Catholics and Jews, "but had always been sat down on by the Evangelicals." Such an association has, however, been organized through the influence of a leading Congregational minister. "The Romanists were invited but refused to come in; some of the Evangelicals would have nothing to do with such a godless mixture." It is strange that New Church ministers cannot see the heterogeneous nature of such an association. The spirit in the association is shown by this, that "some of the very parties who were bitterly opposed to such a club, 'Clericus Club' we call it, when Mr. Spiers proposed it, were the most warmly in favor when Dr. Jenkins proposed."
MR. SPEIRS gave, recently, a two hours' lecture on "Swedenborg and His Teachings" to the Liberal Ministers' Association of Portland and vicinity. The Unitarian ministers found most points of agreement." This is very significant.
Massachusetts.-THE Sunday-school has had some quite original exercises at Christmas. The classes all selected names, mottoes, and emblems. These were Scriptural; and appropriate verses containing the names, mottoes, and signs were brought as the gifts of the children to the LORD. Then they formed a ladder up the chancel steps, and singing a motion song "presented a group as beautiful as a tableau."
Pennsylvania.-THE Rev. John E. Smith, who has lately resigned his position in the South under the Board of Missions, accepted an invitation from the Pennsylvania Association to join the Rev. A. B. Dole in the missionary field in this State, to begin January 1st.
Maryland.- AT a lecture given by Dr. E. W. Blyden, in South Baltimore, at which the Rev. G. L. Allbutt was present, the pastor of the Old Church, the house of worship in which the lecture was delivered, invited Mr.
32
LIFE OF THE NEW CHURCH Various 1896
NEW CHURCH LIFE.
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PHILADELPHIA, FEBRUARY, 1896=126
CONTENTS PAGE.
EDITORIAL: Notes 17
Remains (a Sermon) 18
Harm Done to Truth and Good, and their Restitution
(Ex. xxii, 6-23.) 20
Egypt, IV. The Church Mizaim 22
Swedenborg as a Medical Philosopher 24
NOTES AND REVIEWS 25
The Tabernacle 27
THE GENERAL CHURCH
The Secretary's Monthly Report 27
The Treasurer's Monthly Report 28
COMMUNICATED:
Professor Odhner's Visit to Sweden (Conclusion) 29
Disease and Its Cure 30
LIFE OF THE NEW CHURCH:
The Academy of the New Church 31
The General Church 31
The Church at Large 31
Births and Death 32
ACADEMY BOOK ROOM 32
Allbutt to open the lecture with prayer. He also expressed the hope that he would address his people on his settle in Baltimore.
Ohio.-URBANA University has recently received from the Weather Bureau at Washington an equipment of apparatus for making observations on the weather, and been appointed one of the observing stations.
THE Rev. John Whitehead has begun a class on Education. It was first intended for teachers in the University, but numerous requests for permission to attend having been received from others, these classes have been made public. The subject will be treated especially from the New Church Doctrine of the Soul, its formation and development, its degrees, etc.
Illinois.-THE Chicago Society ahs leased and fitted up the church Forty-second Street for use of a South Side parish until a suitable church of its own can be provided. The services at Steinway Hall will be discontinued, and the Rev. L. P. Mercer will preach regularly in this place. Sunday morning services opened on December 15th with an audience of 250 persons.
THE Society in Pontiac has brought shares in a local building and loan association, and the members of the Society have pledged enough in monthly payments to keep the stock paid up. When this stock matures the Society will have nearly enough money to build a church.
Missouri.-THE Rev. G. Bussmann, who has been preaching fortnightly in Wellsville, has organized a Sunday-school which numbers 17 scholars.
Oregon.-THE Rev. J. S. David has resigned the pastorate of the Portland Society, in order to enter more fully into the missionary field in Oregon and Washington. "His resignation was accepted with the understanding that he continue to give a portion of his time to Portland as a missionary."
California.-THE Rev. J. S. David writes: "The statement in your January issue, taken evidently from New Church Pacific, that 'the time of the Fifth Annual Meeting of the Pacific Coast New Church Association was largely occupied with the discussion of the Church's duty in regard to the social and political problems of the day,' is a little misleading, as many readers would naturally think of party politics. Such politics were not considered, but a reasonable portion of time-perhaps an hour-was occupied in friendly discussion of the point whether the New Church Pacific should consider in the light of the New Church such live questions of the day as vitally concern the well-being of man.
"As to the cards sent out to the readers of New Church Pacific, requesting an expression of choice between the old and the new lines, they did not give an intelligible explanation of what these lines were; nor did the New Church Pacific itself. Consequently many to whom they were sent did not return any response, preferring not to respond blindly."
THE present membership of the First San Francisco Society, according to its annual report is one hundred and forty-three.
CANADA.
Berlin.-THE Berlin Society, under the Pastorate of the Rt. Rev. W. P. Turk, assisted by the Rev. L. H. Tafel, held a festival on December 25th. A Christmas cantata was rendered by the Sunday-school, assisted by the Church choir. At the close of the festival "Nearer, My God, to Thee," was rendered in the following manner: "Twelve young ladies, robed in white, with garlands of flowers in their flowing hair, ascended the stage. A double male quartette sang 'Nearer, My God, to Thee,' while the young ladies accompanied the hymn with suitable motions and gestures expressive of love and devotion to the LORD. The effect was most beautiful and impressive."
GREAT BRITAIN.
London.-THE house of worship of the Walworth Road Society is "To let." The Society has disbanded, a number of the members attending the services of the Church of the Academy, at Brixton.
Bristol.-THE Rev. William Heald, of Anerley, has received and accepted a unanimous call to the pastorate of the Bristol Society.
Southport.-THE next Annual Meeting of the General Conference will assemble at Southport, on Monday, June 15th, 1896.
SWEDEN.
Stockholm.-PASTOR Boyesen, of Stockholm, has been presented with the original picture of Swedenborg as a comparatively young man. A description of the painting will be found in the December number of New Church Life, p. 186. It is there described as "the finest and most beautiful of any portrait of Swedenborg."
JUST PUBLISHED 1896
Academy School Music, No. 3, consists of a song with music, in honor of Swedenborg's birthday. Price, by mail, 6 cents.
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33
PERCEPTION PENDLETON 1896
Vol. XVI, No. 3. PHILADELPHIA, MARCH, 1896=126.Whole No. 183.
"And he shall be as a tree planted upon streams of waters, which giveth his fruit in his time, and his leaf shall not fall, and all that he doeth shall prosper."-Psalm i, 3.
THE man who doth not live ill is regenerated by the Word of the LORD; such is the general doctrine contained in the first, second, and third verses of the first Psalm; and as these verses also treat of the state of the New Church, which is to be in the place of the former vastated Church, it will be seen that the teaching in these verses is concerning regeneration, such as it is, and is to be, in the New Church. Indeed the New Church, established by the LORD as the Crown of all the Churches, is treated of in the spiritual sense of the Word from beginning to end; and by this same spiritual sense every state and quality of human life in heaven is open and possible to the man of the New Church; no truth is revealed that is not possible to be appropriated, or done, by him to whom it is revealed; every truth carries with it the power of its own fulfillment. Heaven has been opened, the whole Heaven from its inmost to its ultimate; and the obstructions and hindrances, which are evils of sin, and which alone prevent man from entering in through the opened door, may now be removed, by the Divine Mercy of the LORD, operating through the Divine Truth of His Word, operating with those who do not live ill, who shun evils as sins against God, against the Divine Laws of Order.
Evils and falses that are comparatively mild close the first Heaven, and open the opposite or mildest Hell; evils and falses that are more interior and grievous close the middle Heaven, and open the opposite or middle Hell; evils and falses that are the worst and most grievous, close the inmost or highest Heaven, and open the deepest Hell, which is the worst of all. But the removal of these evils in succession, and of the evil spirits that are associated with man in them, successively closes the Hells even to the lowest, and successively opens the Heavens even to the highest, and brings man into more and more interior conjunction with the LORD. All things are possible that are according to Divine Order, and it is according to Divine Order that man, by the removal of evils, should rise into inmost conjunction with the LORD, such conjunction as the angels have, who are in the highest Heaven. "Happy the man, who walketh not in the counsel of the impious, and in the way of sinners standeth not, and in the seat of scoffers sitteth not:"
We have before us, therefore, the doctrine of regeneration in a three-fold view-that which prepares man for the natural Heaven, that which prepares man for the spiritual Heaven, and that which prepares him for the celestial Heaven. Many remain in the natural Heaven, and progress no farther; some advance to the state of the spiritual Heaven; and remain in that state, but not so many as the former; some, a few, progress to the state of the highest Heaven; but not many since the time of the Most Ancient Church. That Church had relation with the celestial Heaven, and prepared men for that Heaven; the Ancient Church had relation with the spiritual Heaven, and prepared men for that Heaven; the Christian Church had a corresponding use and relation with the natural Heaven; the New Church will perform these uses for all the Heavens, for it receives influx from them all, and in this it is the crown of all the Churches. The verses before us in the first Psalm treat of the preparation of men in the New Church, by regeneration, for all the Heavens; but in particular they treat of the regeneration of the celestial man, or preparation for the highest Heaven of such as are capable of that degree of regeneration. The celestial man is the man who is said to be happy when he shuns the evils that are mentioned in the first verse; but in the supreme sense the LORD is the Man, Who by expelling the evils mentioned from His Human became, as to His Human, both God and Man, the only object of love and worship, the eternal Source of happiness and life to angels and to men. Because the Lord glorified His Human in every degree from the highest to the lowest, so it is possible for Him to regenerate man, the man of the New Church, into any degree and all the degrees of angelic human life. The regeneration of the celestial man is the most difficult work of all, and yet at the same time it is the simplest and easiest of all; the most difficult, because his temptations are the most grevious, and few there be that find the narrow way that leads to that Heaven, unable to find the way because unwilling to walk in it; and the most easy because the LORD is most fully present with him, and in the light of that presence he never dallies or plays with evil delights, never doubts in the presence of falses, never hesitates to say to evil and evil spirits, Begone, I have no part with you; in him is fulfilled the teaching that it is not so difficult as is supposed to live the life which leads to Heaven. Hence there is given him perception, by which ever more fully to distinguish without delay or hesitation, the right from the wrong, the true from the false, the evil from the good; and hence of him it is said, "He shall be as a tree planted upon streams of waters, which give giveth his fruit in his time, and his leaf shalt not fall; and all that he doeth shall prosper."
Perception, which is the characteristic of the celestial man, which distinguishes him from other men, is what is here called a tree; and the man himself, by virtue of perception is such a tree; the streams or rivers of waters are the truths of the Word of God, flowing in out of Heaven, and the man planted in such streams, by the perception given him will go on to prosper-that is, will continue to grow wise forever-for wisdom is spiritual prosperity.
The doctrine of perception is one of supreme importance in the New Church, and the importance of it is made clear when we realize how much is said about it in the Writings, and especially when we realize what is said about it; this is done in order that the man of the Church may first know that it is, and afterward learn what it is; he knows that it is by the teaching of it as doctrine, and he learns what it is in the experience of his life-that is, by the experience of doing the things of the Law, in the meditation of which he takes delight; for perception is the noble offspring of love, and love comes by doing, even as the LORD says, "He that hath My commandments, and keepeth them, he it is that loveth Me."
34
Perception was the tree that was in the inmost of the Garden, the Tree of Life; in the supreme sense the Tree of Life is the LORD, Who is present in the inmost of Heaven and the Church, and Whose presence gives perception to the celestial man. This perception from the LORD in man is called the tree of life, a living tree, because it is that only which lives and gives life to angels and to men, and that which is first and primary in it is the perception that man lives not from himself but from God; the LORD is the Tree of Life, and man is a tree from that Tree, when the inmost of his perception is that he lives only from that one only Life. But there is another tree, at first in the border or circumference of the Garden, but which afterward became its inmost or centres called the tree of the knowledge of good and evil, which is the tree of death, for by it death came into the Church, namely, the persuasion that man lives from himself, and not from God,-the fountain and source of all human woes. The LORD came into the world to remove this death, and restore that life, to take His place as the inmost of the Garden, that man again might live from the one only Life; for without this living perception from the LORD among men, even though it be with a few, the human race would perish from the earth, and the Heavens themselves would be blotted out, or transferred elsewhere.
Perception, then, is to be the life of the New Church, for the LORD present in its inmost is to be its Life, and happy is the man that knoweth this and seeth it in himself; happy is the Church, the Garden of the LORD which has in it this inmost of life; such a Church is a tree planted upon streams of waters, which beareth her fruit in its time, and whose leaf shall not fall, and all that she doeth shall prosper. Such a Church is the Church which is called the New Jerusalem; and this Church, this Garden of the LORD, from this Tree of Life, the Lord ever present in His own Divine Human, will prosper in the things of wisdom, above all other Churches that have existed since the foundation of the world.
Is confirmation of this teaching needed? If so, we find it in the text itself, which teaches that the New Church, which is to take the place of all the former Churches, is called a tree that is planted upon the waters; and in the prophetic description of the Holy City, New Jerusalem, in the Apocalypse, we read of the same thing that is given in this first Psalm: "And he showed me a pure river of water of life, clear as crystal, going out of the throne of God, and of the Lamb. In the midst of the street of the Oily, and of the river, on this side and on that, the Tree of Life, bearing twelve fruits, yielding his fruit every month, and the leaves of the tree are for the healing of the nations." And in the spiritual exposition of this passage, we are told that this takes place with those who approach the LORD immediately, and shun evils because they are sins, thus who will be in the New Church of the LORD, which is the New Jerusalem.
It was shown in a former sermon that meditation, rightly understood and rightly used, is the means to intelligence and wisdom; it is now to be shown that perception, which grows by true meditation, by meditation which has in it the affection of doing, by meditation which looks to the uses of spiritual life-that in the midst of the field of meditation, as it widens and enlarges its sphere of activity and becomes true intelligence, in the midst of this field, or this garden, perception springs up and flourishes, and becomes itself the means to all wisdom; for regeneration advances in a series, and one step leads to another, and gives place to another, even as the blossom unfolds and gives place to the fruit that is within. Meditation, thought, reflection, still continue, but the quality changes as regeneration progresses, according to the change in the source or origin of the thought. In the spiritual man or in the spiritual state, conscience is the ruling principle; but in the celestial man, or in the celestial state, perception rules; or, viewed in another light, man first as conscience, and if he progresses in spiritual life beyond this first general state, he has perception; that is to say, conscience rules in his state of reformation, and perception rules in his state of regeneration. Reformation is the formation of a new understanding by the affection of truth in the internal of the natural man, and at the same time in the external of the spiritual man; this formation is the formation of a conscience, and man is then an inhabitant of the spiritual kingdom of the LORD; but regeneration is the formation of the new will itself by the affection of good, which consists in the opening of the internal of the spiritual man and in the regeneration of the external of the natural man, even to the ultimates of the sensual degree; by this new formation man has, perception in the place of conscience, and is an inhabitant of the celestial kingdom of the LORD. Reformation is effected by doctrine, regeneration by the truth of doctrine; by doctrine is here meant Divine Revelation in a written form, or form of literal statement, which enters by the external way, and dictates in the understanding what man is to think and what he is to' do; thought from this dictate, or from this Divine Authority, forms the conscience; but truth of doctrine is that which is contained within the doctrine, constituting its spirit and life, which is revealed to man, not by the external, but by the internal way from Heaven, when a plane has been formed by doctrine, placing man in a position to be taught direct from Heaven, to be taught the truth of doctrine by perception. The external revelation of truth is thus by conscience, and the internal revelation of truth is by perception; or more strictly, the external revelation of truth in the form of written doctrine gives birth to conscience, and the internal revelation of truth, in the form of the truth of doctrine, gives birth to perception. Meditation from doctrine and the formation of a conscience thereby is the subject treated of in the second verse, "In the Law of the LORD is his delight, and in His Law doth he meditate day and night." But the formation of perception itself and meditation from perception, which is meditation in the truth of doctrine and from the truth of doctrine, is the subject of the third verse, "And he shall be as a tree planted I upon streams of waters, which giveth his fruit in his time, and his leaf shall not fall, and all that he doeth shall prosper." By the streams of waters upon which man is then planted is meant the influx of the truth of doctrine from Heaven.
Conscience is itself a kind of perception, but external, general, and obscure; because man is then prone to think more from the light of the world than from' the light of Heaven; and the idea of time and space, and the idea of the neighbor as a. person, enter into his thought, and modify and obscure his conclusions; and so long as this prevails, so long as he is not guided by others who are in perception, be is in danger of falling into heresy; for in the idea of time, of space, and of person, in spiritual things, we find the fruitful source of all heresies in the Church, even from the beginning, and it will continue to be the source of heresy, until that happy time when perception shall reign in the Church-that is, when the LORD shall reign in the Church by perception, when the Tree of Life shall take its Divinely appointed place in the midst of the Garden, and the New Church be led, in the Divinely appointed way, to the haven of rest and peace.
35
Whether the New Church be now in the dawn of this glorious day, may give rise to a question of doubt with some; but of this we may be sure, that the Garden of the LORD will never flourish in eternal spring, with heavenly flowering and fruitage; and provision can never be made for the increase of the Church by means of a few with many, until perception reigns in the Church, by means of which she will enter into the grand and glorious summer of her inheritance.
It was said that conscience is a kind of general perception, and it may be added that perception is a higher conscience, it is the conscience of the celestial, while conscience is the perception of the spiritual; hence, while the two are the same, in essence and origin, they differ in their manifestation and actual operative effect; for they who are in perception see a truth at once without reasoning, and merely add to it afterward, by the reason, the things which confirm; but they who have conscience, on account of admitting doubts, are in much uncertainty at times, and arrive at the truth only through a course of reasoning about it, often through much difficulty and labor; and even then their rational insight is not so clear as with those who have perception.
The word conscience means to know in one's self, and the word perception means to grasp thoroughly. Conscience, therefore, is the knowledge or cognition of the truth, the knowing of the truth because it is so stated in the doctrine of the Church, or by one in authority, in whom there is confidence; but perception is the seeing of the truth, not because it is asserted by others to be true, not merely because it is formulated in the doctrine of his. Church, but because it is seen in its own light to be true. Conscience is thus the seeing of the truth from without, or from the commonly accepted teaching of the Church to which one belongs. Let us take for the sake of illustration the doctrine of marriage within the Church, and let us suppose that a body of the Church has adopted this as one of its doctrines; he who is in conscience accepts this because it is taught by his Church, and has been formulated by those in whom he has confidence, believing that they are accustomed to speak from the true Word of Revelation; he accepts it, and it forms his conscience on that subject, and he governs his life according to it; the young are in this state, and some go through life without passing out of it. But he who is in perception, not only accepts the doctrine of his Church concerning mixed marriages, but he sees it to be true in heavenly light, and sees many truths in that doctrine, which others do not see, and is so confronted by actual sight of the truth, and is thus taught of the LORD, and not by man. The difference is as of one who knows objects in nature from seeing them, and of one, who knows them, not from seeing them, but by hearing about them from others, who have seen them. It is clear from this that conscience can be formed from any doctrine or religion, and a man who is in conscience can he led by those who are in authority to believe what is false; but perception regards only that which is true, and they who are in it cannot be led astray; which illustrates the truth of the teaching that the LORD came into the world to save the spiritual, but not the celestial, who are saved by perception; for they are taught of the LORD out of Heaven, "I am not come to call the just, but sinners to repentance" (Matthew ix, 13).
The distinction between conscience and perception stated in an unqualified form is this, that those who are in conscience must learn in order to know, but those who are in perception know without learning; even as it was said of the LORD, when He was in the world, Who in his Human had perception from the Divine Itself, "How knoweth this man letters, having never learned?" (John vii, 16).
Such a statement may, however, be easily misunderstood; let us endeavor to make it more clear. Those who are in conscience must labor in order to obtain truths, and they acquire them only through laborious effort, by the way of the sight and hearing, the memory, the understanding; and from the understanding they must compel themselves to do. They labor to understand, and they labor to do. This is what is meant when it is said that they must learn in order to know. But those who are in perception do not so labor to acquire truths, for truths are given them immediately from Heaven, without any labor of their own; they do not labor to understand, nor do they labor to do; but they do spontaneously, and see spontaneously, the truths which are in doctrine, which are the same with the truths which are in Heaven, with the angels who are there. This is what is meant when it is said that those who are in perception know truths without learning them.
It would also be a false conclusion, or a perversion of the truth, if it were affirmed that those who are in perception see truths without doctrine, or independent of doctrine; for, as we have before seen, it is the seeing of truths in doctrine, that makes the perception which is the inmost of the Church. The heresy that men call see truths without doctrine, or without written revelation, which enters by the external way, has extended itself widely in the Old Church, especially among the Quakers, and it has invaded the New Church, constituting the pseudo-celestialism of our day, and closes the mind, not only to true perception, but also to genuine doctrine, and thus closes Heaven. It never was true, even in the Most Ancient Church, and never will be true, that man can be taught direct from Heaven, without a plane formed by doctrine, or teaching. In the Most Ancient Church a plane was made by the instruction given by the father of the family, into which perception could flow; and in the first instance the LORD Himself appeared and taught. It was similar in the Ancient Church, though having a written Word; for some even then had perception; And in the New Church, in which perception is to reign, a plane is made by doctrine given in the Word of the Writings, in which the LORD appears and teaches; and from which Word, where the LORD is, doctrine is drawn and formulated, by those who are in illustration, who are the fathers of the families of the Church. There is no essential difference between the New Church and the Most Ancient Church, in respect to this; the difference between them is one more of form than of essence. Doctrine, therefore, and the cognition of doctrine, given by the external way, thereby establishing a plane, must precede, in order that there may be given to man the perception of the truths of doctrine; even as John the Baptist first came, in order to prepare the way, or provide a plane, for the LORD Himself, by which He could enter and dwell with man. By the "way"-or instrumental mode of doctrine, is the Church given, and by no other way, whether the Church be natural, spiritual, or celestial.
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In the reaction from pseudo-celestialism in the Church, some have gone so far as to believe that perception has not existed since the time of the Most Ancient Church, and can only now exist with the Church in Africa. This arises from a misunderstanding of the teaching given in the Writings on this subject. In the Most Ancient Church perception was the prevailing and reigning principle of the Church, and it has not prevailed since that time; but still it has always existed with a few, even at the present day; though like conjugial love it is exceedingly rare. But it is with perception, as it is with love truly conjugial, if there were none, the celestial Heaven would be closed, and if that Heaven were closed to man, all the Heavens would be closed, and the human race would perish. The confirmed belief, therefore, that perception is not possible in the Church in the Christian world, would be destructive of the Church, would close its inmost life, and the Church would cease to exist. The fact that a thing has been perverted is itself a proof that the truth is present, and the thing is possible; yea, a proof that the truth is present and urging to be received; and, as was stated in the outset, a truth would not be taught to Christians of the New Church that could not be received-and become a living fact in the Church; for, as was said the truth carries with it the power of its own fulfillment. Such an idea is similar to that in the Old Church, which persuades men that, though the Commandments are given, yet there is no power given to fulfill them, which is to doubt and deny the Divine Mercy and the Divine Power of the LORD. The celestial Heaven is never closed except man closes it to himself; the LORD closes it to no man, but opens it, and invites all into it, and gives to all the faculty and power of entering. Let no man say that there are, not some, a very few it may be; who are willing to hear the voice of the Lord speaking from that Heaven; and ready to live the life which the Voice reveals. Let no man put limitations on the operations of the Divine Mercy, for all things are possible that are according to Divine Order.
INSTRUCTING IN THE TRUTHS OF FAITH 1896
THE STATE OF MAN'S LIFE WHEN HE IS IN THE GOOD OF CHARITY.
EXODUS XXII, 24-30.
(24-26.) WHEN one does good to the neighbor, he ought to do it from the heart, and believe that there is no merit in what he does from himself, but only in what is done from the LORD with him; for the LORD alone merited, and He alone is Justice. And when man believes this, he does not look upon what he has done as meritorious, or as worthy of reward, but he attributes everything good to the LORD. And because the LORD does everything from Divine Mercy, man attributes all things to Mercy alone. He therefore who is led by the LORD, thinks nothing at all of reward, and yet he does good to the neighbor from the heart. Hence this precept in the Word: that when one instructs those who are in the ignorance of truth, and at the same time in the desire of learning, "if thou lendest silver to My people that is needy with thee"-it is to be done from charity, "thou shalt not be to him as a usurer"-and not on account of way gain that may be derived thereby, "ye shalt not lay upon: him usury"-and when, in the course of such instruction, scientific truths are separated by fallacies from sensuals,-"if taking to pledge thou takest to pledge thy companion's raiment"-they are to be restored before a state of shade arises from the delights of external loves, "by the entering in of the sun thou shalt restore it to him"-that is to say, truths that have been removed by fallacies are to be restored while man is still in the light of truth, for then he can recover them and also scatter the falses that have been induced by fallacies; but he cannot do this when he is in a state of shade from the delights of external loves, because these delights reject them, and shade does not receive them, thus the fallacies inhere and are appropriated. The truths must be thus restored, because the sensuals underlie interiors, "for it is his covering only"-and also clothe the exteriors, "it is his raiment for his skin"-and upon sensuals the interiors rest, for the sensual is the ultimate of life, wherein may he sleep?"-and when supplication is made to the LORD, "and it shall be, when he crieth unto Me"-He will bring help, "and I shall hear"-for from Him is all help from Mercy, "for merciful am I."
(27-30.) The Word, and doctrine from the Word are Truth Divine. He who at heart denies them, blasphemes, and he who blasphemes or denies the Word can receive no truth or good of faith, because his denial prevents his receiving what the Word teaches, extinguishing the truth, and turning it into falsity. Hence this precept in the Word: that Truths Divine are not to be blasphemed, "thou shall not curse God"-and so neither is the doctrine of truth to be blasphemed, "and thou shalt not execrate a prince in thy people."
Because all goods and truths are from the Lord, they are to be ascribed to Him and not to one's self, "the first fruits of thy grain, and the first-fruits of thy wine, thou shalt not delay"-and so also all the things that are of faith by means of them are to be ascribed to the LORD and not to self, "the first born of the sons thou shalt give to Me"-and all these goods of faith are the things which are from the good of charity, for faith exists from this good; since truths, be they from the Word or from the doctrine of the Church, cannot be believed unless there be good in which they are implanted; the reason being, that the understanding first receives truths by seeing them, and then introduces them into the will, and when they are in the will they are in man. As the truths of faith enter by the external way of hearing, they are stored up in the memory, and hence appear in the intellect. The good of charity inflows by the internal way of the internal man, or through the will, out of heaven from the LORD, and does not come to man's apperception before the truths of faith begin to be loved for the sake of a good use and-for the sake of life. The good inflowing from the LORD through the will, on the confines meets the truths which had entered by the external way, and by conjunction causes the truths to become good; and to the extent in which this is done, the order is inverted, and man is no longer led through truths, but through good. Thus is man lifted up out of the world into heaven.
So is it with good exterior and interior, "thus shalt thou do to thins ox, to thy flock"-its first state is with truths, "seven days it shall be with its mother"-and when that state is completed, then comes the beginning of the following state, when man lives from good, "on the eighth day thou shalt give it Me"-and the state of life will then be from good, "and men of holiness shall be to Me"-and the good of the Church, or the good of faith, that has been falsified, is not appropriated or conjoined, "and ye shall not eat flesh torn in the field"-for it is rendered unclean thereby, "ye shall cast it to the dog."
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LORD REVEALED IN HIS PRAYER 1896
THE LORD'S Prayer is a revelation of the LORD, for it is a Divinely perfect means of approach to Himself in His Divine Human. The LORD is the Only Way. The approach to Him is a spiritual one, and can be made only in spiritual light. To see in spiritual light is to see from revelation; and so the natural, but Divinely given verbal form of the Word, which is the last or ultimate means for the opening of spiritual sight, is also revelation. All revelation is effected in ultimates. The only way to God is by God Himself-that is, by the LORD. There is no approach to the Divine Life and Source of all things but by the Divine Human by the Word. Therefore, the Word is the LORD; and since man disposes himself to receive the celestial and spiritual things of the Word by the acknowledgment and humility of prayer for that is the plane into which the LORD can flow-that Prayer which the LORD Himself has dictated is a Divinely perfect basis and containant for all the things of heaven and the Church contained in the Word; thus it is the Word in a summary. The things of heaven and the Church are the LORD; for heaven and the Church are not from men, but they are the Divine of the LORD with men. To pray that Prayer from spiritual and not from merely natural light, is to see and also to approach the LORD, and this is also to be conjoined to Him; for conjunction is the very fullness of the Divine Life, and of human life thence derived.
To know God man must also know self. To perceive the Life which comes from God, and which is God, man must perceive the deadness of his proprium; for only as he sees that he has no life in himself, but, only the capacity of receiving life, can he know how to dispose himself to receive spiritual life and its revelation of the Divine. The unveiling of the holiness and purity and loveliness of the life the angels receive from the LORD, is possible only as the clouds of falsity and the defilements of evil which make man's selfhood or proprium, are seen, acknowledged, and removed; for these obstruct the light of heaven and hide the face of the LORD. Therefore in the Prayer, the opening word-"Father"-reveals the All-creative, Holy Divine Love, the all-inclusive, and universally reigning principle in the words that follow; and at the same time, by opposition, are indicated the quality of the proprium, and all the truths of regeneration by which that may be overcome and rejected.
Strictly speaking, the LORD alone has a Proprium, or Selfhood, for He alone exists in Himself. His Proprium is Life. Itself; and derived therefrom there is developed with every created being an individuality which, according to his own free choice, becomes either an image of the Divine Proprium, of Its Life and Joy-or else a distortion or monstrous caricature thereof.
The infernal proprium is man's inheritance; the heavenly proprium is his destiny unless he himself thwarts that.
The means of salvation are the LORD'S alone. He it is Who implants the affection of truth in man's interiors; and He alone reveals to his exteriors the knowledges of truth. These knowledges, ascending by an external way, meet the corresponding affection, descending by the internal way, to be conjoined in the intermediate field of man's rational. Both the affection and its truth are the accommodation of Infinite Truth to finite reception, internal and external. It is in the external, conscious life of man for the sake of his free co-operation-that the LORD establishes those knowledges-planes of reception for the imperceptible influx of internal truth, from which the external derives true light and life. Upon such literal forms of truth, given in the ultimate, sensible forms of language, wonderfully ordered according to His Own Infinite. Laws of Order, Influx, and Correspondence, infinitely and universally adapted to human reception, the LORD sets the seal of Divine Revelation. Such is the written Word in which God sets before man the way of Life and warns him from the path of destruction, discloses to him the nature of the heavenly or vivified proprium in its beauty, and the nature of the dead proprium in its deformity. "See, I have set before you this day life and the good, and death and the evil; in that I command you this day to love the LORD thy God, to walk in His ways, and to keep His statutes and His judgments; that thou mayest live and multiply, and that the LORD thy God may bless thee in the land whither thou goest to possess it . . . therefore choose life, that both thou and thy seed may live" (Deut. xxx, 15, 16, 19). Such is the life to which the LORD invites us, and which is to give quality to our prayer. And such are the Divine means in which man is permitted to co-operate in his spiritual vivification in the removal of the evils of the proprium, for these are the only obstacles to the inflow of the ever-present, ever-active spiritual life from the LORD.
To man is given the choice between the genuine life of good and truth from the LORD, and the life of evil and falsity from the proprium. He who would make the choice aright, must pray; pray to be elevated above the fatuous light of the proprium into the light of heaven now descending to earth from the New Jerusalem; pray for understanding rightly to see and for strength resist the allurements of the proprium; pray for the grace of humility; for only when man humiliates himself can the LORD flow in with innocence. Innocence is the affection of being led by the LORD-i. e., by the Divine Love, which is pure unselfishness, thus Innocence Itself. Innocence therefore is the very celestial and saving element in the Church, and is the vital principle itself in all true prayer. In answer to such prayer the LORD will infill with spiritual life all the acts of charity and piety by which, as if from his own strength, man is permitted to co-operate-for the sake of freedom in his spiritual vivification. And those acts will necessarily accompany such genuine prayer; for prayer is love, and love sooner or later makes the whole man into its own form, so as to animate and form not only his thoughts and affections but also his deeds; for in deeds the love terminates and is in fullness and stability, and in delight. Genuine prayer neglects no means of attaining its end-spiritual life; and as the works of charity belong to spiritual life, establish and give it form and existence, therefore in them prayer manifests its quality. Prayer is life; life on every plane.
The Church is founded upon two essentials, the acknowledgment of God, and the life of religion; these two make heaven, and therefore the LORD'S Prayer, which is an ultimate vessel or containant of all the arcana of heaven, treats of nothing else than those two. Thus it is adapted to the founding of a true Church, but only when spiritually understood. For in the natural form of the Prayer only an external idea of God is represented, that of a loving Father, Holy and Kingly, Whose Will is to reign in heaven and on earth; the Sustainer of human life, the merciful Liberator, from evil and Pardoner of sins, Supreme in regal power and glory to eternity. This may be called a spiritual-natural idea of God; and the conception of the second essential, charity, involved in it, also partakes of that quality; as appears from the relatively natural quality of the First Christian Church, which was founded on that Prayer in its literal form. In the Old Testament the Decalogue seems to occupy a position similar to that of the LORD's Prayer in the New Testament.
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We are taught that the Ten Commandments were the first of written revelation; that upon the worship of God and the life of religion there enjoined, rest all the truths and goods of heaven. But the external form of the Decalogue was accommodated to the low and sensual state of mankind-and of the Jews in particular-at the time of their promulgation, and it therefore simply prescribes the worship of a powerful, jealous God, and a moral life. Its outer form gives no hint of the underlying spiritual truths concerning the Divine Essence of Love and Wisdom and concerning spiritual life.
Not upon the sensual idea of God as a man, with merely human qualities of thought and love, could an enduring spiritual Church be built up which should endure forever; nor upon the natural idea of the First Christian Church, which approached the LORD in His human Person indeed, but had only a very obscure perception of His Divinity. Only by the revelation of what constitutes Essential Humanity can a true Internal Church be built, and that was made when the LORD made His Second Coming, in the form of Divine Truth in which is Divine Good, accommodated to the rational reception of men. Now, therefore, man can be conjoined to God by the Love and Wisdom which proceed from His Glorified Human: Now man may know God as Love, and by truth approach and be conjoined by love. For conjunction is of love, and Love is the Essential Human. What other thought can we have of human life than as being love, or of love than as being human life, and thus Essentially Human as to its Origin? What other conception can we have of men than as objects and recipients of love, by the reciprocation of which they are connected and conjoined with the Human Source of Life, whence they become living and human.
Whatever outside of man, as in animals, appears as love, is but the ultimate manifestation and natural embodiment of a human sphere of use which fills the universe, centering finally in man. For man, as the only created recipient of life capable of spiritual freedom and spiritual life (of finite reciprocation with the Infinite), is in the ultimate of order, where the influx of Upon the whole of creation (the inmost of which is the life begins its return to its Source, the Divine Man. Infinite Man, the object of which is the finite man and his conjunction with the Infinite) there is the universal impress of the Human.
Hence we may somewhat apprehend the significance of the statement made in the "Invitation to the New Church," that "The whole of the LORD'S Prayer regards this time, namely, that God the Father be worshiped in a Human Form. This appears, if that Prayer be rightly explicated" (Inv. 37). It is only as God Man, as Divine Love and Wisdom in the Human Form, that the LORD can appear in His Divine Proprium of Life Itself; it is only as He is thus seen, that the proprium of man can appear as it really is, utterly dead and corrupt; and hence it is only thus that true prayer is possible to man-the affection of truth which humiliates the proprium and establishes a plane of innocence. To no other than a Divine Man can finite man raise his thought in love and faith, or yield the guidance of his life even to the sacrifice of the proprium.
In the LORD'S Prayer, with its infinite treasures of truth, is to be found the Way to life; and as being the embodiment of the life which He breathes into man,-we may expect to find in the unfolding of its treasures ever new and clearer insight into the nature of that Humanity, which from high above the universe yet fills the universe, constitutes its soul, and makes it one Greatest Man. And in this holy study may the enlightenment of our thought penetrate even to our wills, and waken into life that latent humanity, cherished there by the Heavenly Father's brooding care, and waiting only for our co-operation for the submission of the proprium when He will gather us among those innocences of whom He said that their angels do always see the Face of their Father Who is in the Heavens.
EGYPT 1896
V
THE CHURCH MIZRAIM.
(Concluded.)
THE attributes of Osiris, the universal worship of that deity, and especially the fact that the Egyptians derived the greatest part of their wisdom from the study of this myth, leads us to think that Osiris can represent no otter than the LORD in His Human. Isis, who is at one time his mother, at another his daughter, but always his wife, must represent the Church (the Word speaks in similar terms of the Church). Many of the details of the myth point to these conclusions. Thus, for instance, Osiria appears in Egypt as a man; his Divine nature not being known. He becomes king, and rules with wisdom and justice. He instructs the Egyptians in husbandry, in the culture of the vine, in the various useful arts: and when he has established order, and confirmed his government by the mildness and justice of his laws, he leaves Egypt for a time, and Isis' reigns in his stead. All this can mean nothing else than the establishment of the Church upon the acknowledgment of the LORD.
But during his absence the Church begins to decline. Set, or evil, unsuccessful at first in his attempts to overthrow the order established, succeeds at last by slaying Osiris. The grief of Isis at the loss of her husband, her search for his body, and her restoring them to life, evidently describes a temporary revival, or return of the Church to a better state.
But the Church has received her death-blow, for Isis recovers all the parts of the body of Osiris except the one which corresponds to conjugial love, and when this is lost the Church is lost. That such was actually the case, is evident from the fact that the substitution of an artificial organ-i. e., a state-could not save the Church; for Iris soon liberates Set, whereupon she is deprived of her crown-in other words, all intelligence from the truth of good is lost, and external affections, with intelligence derived from them, begin to rule in the Church. That such was the last state of the Church, when judged in the light of the Divine Truth, is symbolically indicated by Thoth placing the head of a cow upon Isis, in place of her crown. Thoth is the LORD as to the Word.
Osiris brought to life again becomes the judge in Amenti, the under-world of the Egyptians. This part of the myth is the most difficult to understand. That Osiris is the LORD in the Human before the same was glorified, the whole myth up to this point seems to show; but to what particular attribute of the LORD the revivified Osiris can correspond it is not easy to tell. Horus is clearly the LORD who conquered the hells, for he is represented in the act of crushing the head of the Great Serpent Apepi, another form of Set.
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It is probable that, as Osiris was the one who suffered the constant assaults of Set, and was finally slain by him, he represents the LORD during states of temptation only, and Horus, the LORD victorious. But why the office of judge is ascribed to Osiris we are unable to tell.
Horus was worshiped almost as universally as Osiris, and was held in especial honor by the kings. They went even so far as to identify themselves with him, by assuming the titles of "the living Horus," "the indestructible Horus," and the like.
Osiris is generally represented in a mummied form, with the crown of Upper Egypt, to which are sometimes added the two feathers of truth. He usually holds in his hands the crook and the whip, representing government both over the good and the evil. Sometimes he is represented as a man walking, crowned with two wavy horns and feathers, holding the scepter and ankh.
HORUS also appears under various forms. As an infant suckled by Isis; as a boy with the double crown, uraenus, and ankh; again as a man, hawk-headed, like Ra, wearing the double crown.
Isis is represented wearing a crown of horns, supporting a disk and a throne. Sometimes she wears the throne only. Sometimes she appears with a cow's head, crowned with disk and the two feathers.
Besides the above-mentioned gods, a host of others were worshiped, most of them being merely local deities. Even certain demons, represented in the most repulsive forms, received divine honors. But the most peculiar nature of the Egyptian religion was the worship of animals. Some of these were worshiped throughout Egypt, as the cat, the ibis, a certain dog-headed ape, the asp, and the cow. The worship of the Sacred Bull must also have been universal, although there were only two temples in which he was kept! Other animals, as the lion, the crocodile, certain snakes, goats, etc., received only local worship. These animals were held so sacred, that death was the penalty for killing one intentionally; and, on one occasion, a foreign soldier, who accidentally killed a cat, was torn to pieces by the infuriated mob. These animals were mummified after death, and many have been found.
Of all sacred animals, the SACRED BULL of Memphis received the highest honors. He was regarded to be an incarnation of the god Phthah. He was placed in the temple, and fed out of golden vessels. A special order of priests was appointed for his service. He was supposed to possess prophetic powers, and many came to consult him. One mode of consulting was to offer him food, which, if he accepted, was regarded a favorable omen. At his death there was public lamentation all over Egypt, which lasted until a successor was found, when the whole land broke out in universal rejoicing. The Apis was supposed to have been begotten by the Deity, and was recognized by certain marks, among which were the image of a beetle on his tongue and an eagle on his back. When one was found, he was conducted to the temple with great pomp and ceremony. His worship was introduced as early as the Second Dynasty.
A "bull"-represents natural good, as also the natural man in general. The Apis was thus a representative of the state of the Church with the Egyptians. This clearly explains why his worship was so universal.
The UNAEUS, or SACRED ASP, must have held as high, or nearly as high, a place in the religious feelings of the Egyptians, as the Apis, but in a different sense. It does not appear to have been regarded as the incarnation of any deity, but evidently as a representative merely. It is worn by gods and kings. It either formed part of the crown or was simply attached to the head-dress in such a way as to project over the forehead. Several of them are sometimes seen suspended from a sort of girdle or apron worn by the kings.
"Serpents," in general, represent the sensual; and the "asp," in particular, reasonings about truths from the sensual, in a good sense. In an evil sense it represents exterior falses, and the deceitful (A. E. 355; A. C. 9013). Since the Church of Egypt was natural, even during its best period, the wearing of the asp as a distinctive badge of royalty is certainly significative.
Of mythical animals, the SPHINX is the most important. It is the Cherub of the Egyptians. It is represented as a human-headed lion, wingless and crouching. The Cherubim mentioned in the Word represent the Divine Protection. There is a reason why the Sphinx was represented crouching and without wings, which can be seen by comparing it with the Cherubim in the Israelitish Church and the Winged Bulls and Lions of Assyria. Israel, we are taught, represents the Spiritual, Assyria the Rational, and Egypt the Natural of the LORD'S Kingdom. Hence the Cherubim were represented in the human form, erect, with outstretched wings. "Wings" signify elevation. A lower degree is represented by the Winged Bulls and Lions. These are also represented erect, with outstretched wings, the human head indicating the Divine. (See what is said concerning Cherubim in the Apocalypse Explained, n. 287-90.) The lowest degree is represented by the Sphinx. That it represents the LORD'S protection on the lowest plane is indicated by the crouching figure, human-headed, and invariably without wings. Its office is shown by its being placed at the entrance to the temples.
Modern Egyptologists maintain that the monuments prove that the Egyptians offered sacrifices to their gods. If this be so, the practice must have been introduced after the Exodus; for at the time of Joseph, and even as late as the Exodus, the Egyptians abominated the Israelites, chiefly because they offered sacrifices to their gods. Concerning this matter we rend, "that all things of the Hebrew Church . . . were an abomination to the Egyptians, is evident not only from this, that they were unwilling to eat with them, but also that they abominated sacrifices in which the Hebrew Church placed the principal part of its worship" (A. C. 5702).
In earlier times, offerings to the gods consisted of incense, fruit, and flowers. But when the kings began to intermarry with their Semitic neighbors, no doubt Semitic ideas and customs began to be introduced; and however strongly the priests may have resisted these innovations at first, the people had become so corrupt as to welcome such changes; particularly when the ruling houses set the example.
The Egyptians believed in the transmigration of the soul, but the accounts of that doctrine are somewhat confused, owing probably to the channels through which they come. Little more can be made out than that that doctrine is a perversion of a former knowledge concerning vastations. It seems that the Egyptians held that only those souls, who were not wholly evil, but could be prepared for reception among the blessed, were required to undergo a certain process of purification, by passing into the bodies of various animals; the animals no doubt corresponding to the imperfections of which they had to be purified.
Thus much of the religion of the Egyptians.
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It is the privilege of the New Church to know that the Egyptians understood the Science of Correspondences, and that they applied it with the most perfect consistency. And although the monuments and literature of Egypt seem to belong to the fallen state of the Church, they reflect enough of the wisdom of earlier times to make their study both interesting and instructive.
N. B.-In the last article on Egypt, page 24, line 15, for weavings from the voluntary, applied to the Divine," read weavings from the voluntary; applied to the Divine, this would refer," etc.
ARISTOTLE ON THE SOUL 1896
THE little treatise on the Intercourse of the Soul and the Body begins and ends with references to the three theories respecting this subject held respectively by the followers of Aristotle, Leibnitz (and Christian Wolf), and Descartes. These distinguished philosophers are described as being present, though at a distance, during a discussion which their followers held on the merits of their three theories.
Aristotle's attendance was probably due to the law of the spiritual world that thought brings about personal presence. It can hardly be accounted for on the ground of sympathy with his soi-disant followers, the school-men, whose idle disputations about words and terms are too notorious to require more than passing reference. Yet all their disputation was founded ostensibly on the philosophy of Aristotle, whose writings, during the scholastic era, were studied as second to the Scriptures only, if not on a par with them.
The history of the, most famous of the school-men, Abelard, and the fatuous devotion of Heloise to his fame, well illustrate the description which the school-men who, came to Swedenborg gave of their own character, that "they immersed their thoughts in logic and metaphysics without any other end than that they might be reputed learned, and thus attain unto honors and riches, lamenting that now they lived a miserable life because they had acquired them without any other use, and thus had not perfected their Rational by their means."
On the other hand, when Aristotle visited Swedenborg, the latter found him to be "of an entirely different genius from those school-men who had first emerged, in that he developed what he wrote from his own thought, and hence produced his philosophy, so that the terms which he invented, and which he imposed upon the matters of his thought were formulae with which he described things interior. He was also incited to such things from the delight of affection-and the desire of knowing those things which were of thought, and he obediently followed what his spirit dictated." His followers, the schoolmen, on the contrary; "do not proceed from thought to terms, but from terms to thought," "and many of them do not even proceed to thoughts, but stick in the terms; if they apply these, it is to confirm whatsoever they wish, and to impose upon falses the appearance of truth according to the lust of persuading; hence philosophy is to them a means of being insane rather than of being wise, and hence they have darkness in of light" (A. C. 4658. See also S. D. 3948, 3949).
So far as the present writer has been able to ascertain, Aristotle nowhere speaks of the intercourse between the soul and the body, although he says that the body exists for the sake of the soul, that the body is to the soul as a servant is to his master,* and an instrument is to the art or to the workman, that the soul ought to rule the body, that the soul is to the body as a "tyrant" to his subject, etc., thus acknowledging that the soul is the mistress of the body and superior to it. But still he had a rather vague idea of the soul, as indeed could not be otherwise, for, knowledge concerning the soul presupposes knowledge concerning the spiritual world. Aristotle told Swedenborg that his idea of the soul, or the spirit of man, which he called "Puenma," had been that of something vital that was inconspicuous, like something etherial, with an undulating motion. He said that he knew that his spirit would live after death, because it was his interior essence, which cannot die, because it can think; and that it breathed with a species of motion, "and that, moreover, he could not think distinctly about it, but only obscurely, because he had not any knowledge about it from any other source than from himself, and a very little from the Ancients." This reference to the "Ancients" is more specifically explained elsewhere, where it is said that the ancient wise men like Aristotle, Cicero, and Seneca, did not derive their teachings about the immorality of the soul from themselves in the first place, but from others, who in turn learned it indirectly from those who knew it in the first place from the Word (S. S. 115).
* Corrected from NCL 1889, page 96.
The student of Aristotle is struck at once with the term with which he here designates the soul or spirit- "Pneuma," which is the Greek word for "spirit," or "breath;" for the Treatise which has hitherto appeared to be the only one that deals of this lofty subject, treats of the [Greek], which is the ordinary word for "soul," and throughout his writings, in numberless instances, he speaks of the soul by this term, as in the passages referred to above as treating of the relation of soul to body. Indeed, none of the scholars of the Aristotelian Psychology whose books we have seen, refers to Aristotle's teachings on the "Pneuma."
Closer scrutiny of his writings, however, reveals here and there a reference to an inborn or native pneuma, [Greek] [Greek], which can mean nothing else than the spirit. Thus in his work on the World, he writes:
"The animate and prolific essence which is in plants and living beings and extends through all things is also called pneuma. But it is not necessary to speak of this now."-(Chap. iv).
In the treatise on the Paris of Animals, he says:
"All [animals] are as it were moved by the native pneuma of the body which reigns by nature in all, and is not borrowed from without."-(Chap. xiv).
Again, in the work on the Generation of Animals, he declares:
"In land and in the wet, animals and plants are generated, because water rules in earth, pneuma in water, and in all puenma vital heat, so that in some manner all things are full of soul"- (Book in, Chap. xi).
A still fuller presentation of the spirit-one in which he touches upon the true idea concerning its origin in affection, and in which he elaborates this doctrine of vital heat is to be found in the tract on the Motion of Animals, where he says:
"To put the matter into words, the cause of motion is desire, which moves the thing moved; such a body needs to be in animated bodies. That which is moved, not able to move, can suffer a foreign force; that which mores has need of some power and strength. All animals appear to have an Inborn pneuma, and to possess strength by virtue of it. What the conservation of the inborn pneuma is, is told elsewhere; but this appears to be the vital principle, as in curves the moving and moved point is to the unmoved.
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Since, then, the beginning [Greek; evidently used in the same sense as Swedenborg's "principium"] is with some in the heart, and with some in that which is analogous to it, therefore also the pnenma that is inborn appears to be therein. Whether it is always the same pneuma, or always becomes different, shall be the subject of another discourse.
but it appears to be well suited to be able to move and to afford strength. But the works of motion are pushing and drawing, so that the organ needs to be able to expand and contract. Such is the nature of the pnenma," etc.-(Ch. x).
The promises of fuller treatment of the pneuma, made in some of these extracts, were probably intended to be fulfilled in a special treatise devoted to The Pneuma. It is not surprising that this has been over-looked by those who have searched Aristotle's works for his teachings on the soul, for the obscurity of his thought, which he confessed to Swedenborg, becomes very evident in this treatise. And yet his special mention, on the occasion of his visit to Swedenborg, of the term he used for "the soul or spirit of man," enables us to interpret the teachings in this treatise, helped as we are further by his explanations of the pneuma found in such places as those quoted above.
He begins his special treatise with the sentence:
"What is the permanence of the inborn spirit [Greek], and what is its growth? For we see that it becomes full and stronger, both according to changes in age and according to the state of the body."
He then considers that this may take place either through the respiration or through the digestion of the food, arguing that the "spirit is body," and must be nourished even as "body is nourished by body," and concludes that the spirit in the beginning came into being from food,
"For that which is cognate with the soul [Greek]
is purer, unless it were, said that the soul had come into being later, when the seeds are separated and proceed into nature."
Obscure as this sentence is, it serves to show that Aristotle made a distinction between the spirit and the soul, or as some prefer to translate [Greek] in his works, "the vital principle."
What he understood in this treatise by the pneuma is not clear from the text. He does not define it, but he predicates of it, that it is taken by animated beings as food; that it is fed by a certain attraction from the vein and by digestion; that it appears to be grosser than the outward air; that it penetrates the whole body.
These attributes appear to point to something like the animal spirit, described by Swedenborg, rather than the soul, and so we should regard his meaning, were it not for the definitions he gives in the treatise on The World, and elsewhere, and for the statements in the Arcana Coelestia and the Spiritual Diary.
It is likewise obscure what distinction he wished to make between soul and spirit [Greek and Greek] So he says in his Metaphysics:
"Since the soul of animals (for this is the essence [Greek] of the animal [Greek] is the essence according to reason, and the appearance and the esse [Greek] of such a body."
What he means by "esse" he explains elsewhere in the words,
"I say that essence without matter is esse."
"Esse is everything which is said to be by itself."
"The esse rules over the appearance and energy. For soul is the same as soul, but man is not the same as man, unless indeed the soul be said to be man."
In the special treatise on The Soul, Aristotle gives a much fuller definition of what he understood by that term, than he gave of the spirit in the corresponding treatise on that subject. The First Book of the Work on The Soul is devoted to a summarizing of the psychology of the Ancient philosophers who had preceded him. The Second Book is the one especially devoted to a description of the soul, and it is of such interest to New Church students that we propose to give this chapter entire:
"THE traditions of those who have gone before, have been described. We will now take up the subject as it were afresh, and attempt to determine what the soul is, and what is the most comprehensive definition of it.
(2) We speak of one class of things as essence; and of this essence we speak firstly as matter, which in itself is not any individual thing, or, secondly, as form and appearance, by virtue of which it is spoken of as some individual thing; and, thirdly, as that which arises from matter and form. For, matter is force, and the appearance is activity [Greek] (a conception which may be taken in two ways, either as knowledge, or as observation.)
"(3) These essences are thought to be for the most part bodies; and, indeed, natural bodies; for the latter are the beginnings or principles [Greek] of the former. Now of these natural bodies, some have life, and some have it not; and we call that life which has nourishments increase, and decay by itself. Thus every natural body possessed of life would be an essence, and an essence which is thus as a composite.
"(4) Since then the body is of this composite character, being possessed of life, the body would not be the soul, for the body does not belong to those things that are in a subject, but rather, it is as the underlying subject and matter. Thus then the soul must necessarily be essence as the appearance of the natural body that is possessed potentially of life; but essence [is] activity. Activity, then, is of such a body.
"(5) But the term activity is used in a twofold sense either as knowledge or as observation. It must evidently be understood here in the sense of knowledge, for in the existence of the soul there is both sleep and wakefulness, wakefulness corresponding to observation, and sleep to having and not exercising. In regard to the same subject, knowledge is prior in birth. Soul, therefore, is the first activity of a natural body that is possessed potentially of life.
"(6) Such then is everything organic. The parts of plants, however, are also organs, but these are quite simple, as the leaf is the protection of the pericarp, and the pericarp of the fruit. The roots are analogous to the mouth, both absorbing nourishment. If then we were to use some common definition for every kind of soul, it would be that it is the first activity of the organic natural body.
"(7) Therefore we ought not to ask whether the soul and the body are one, as we would not ask whether the wax and the figure are one, neither in general whether the material of a thing, and that of which it is the material, are one; for though unity and the esse [Greek] are used in a variety of senses, the principal sense is that of activity.
"(8) We have now given a universal definition of what the soul is: an essence which is according to reason; but this something is the esse [Greek] of a certain body, as if there were the natural body of instruments, such as an axe; the being an axe is the axe's essence, and thus is its soul; for, deprived of this it would no longer he an axe, excepting only in name. But now it is an axe; for the esse and the meaning is not the soul of such a body, but of such a natural body as has within itself the beginning of movement and of rest.
"(9) What has been said must also be considered in regard to the parts; for if the eye were living, sight would he its soul; for this is the essence of the eye according to reason. But the eye is the material of sight, and when this is lost, it is not an eye, except in name only, as, for instance, is an eye of stone or one that is sketched on paper. What holds good of the parts must be applied to the whole of the living body. As part answers to part, so does the whole of sensation to the whole sensitive body, so far as this is sensitive.
"(10) That is not potentially living which has thrown off the soul, but that which has it: the seed and the fruit is such a body potentially.
"(11) As then cutting and seeing, so also is wakefulness an activity, but as sight is also the force of the organ, so is the soul; but the body is the being in potency; but as the eye is the pupil and the sight, so also the soul and the body are the living thing.
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"(12) It is then not obscure that the soul cannot be separated from the body, or certain parts of it (if it can be divided into parts), for it is the activity of certain parts themselves; but it matters not at all that certain parts can be separated, because they are not the activity of any body.
"(13) But it is still obscure whether the soul is the activity of the body in the same way as a sailor is of his boat.
"This, in brief is a determination and description of the soul."
In the above quotations we have ventured to depart from the translations of certain terms found in current English versions of Aristotle's treatise. One of these expressions is [Greek], which he gives as a definition of the soul. The latest English translator and commentator says: "This strange-looking term is one possessed of much significance. It would seem to have arisen from the combination of the phrase [Greek] with the words [Greek]. The [Greek] of an object is the statement of its general leading nature," etc. (Aristotle's Psychology in Greek and English, with introduction and Notes. By Edwin Wallace, M. A., F. R. S. Cambridge University Press, 1882.)
It has appeared to us that this significant phrase was intended to express much the same as the Latin term "esse." In both cases the infinitive of the substantive verb is employed, the Greek repetition of the verb in different form simply intensifying it. Indeed, Mr. Lewes, in his Biographical History of Philosophy, had an intuition of the meaning of the phrase when he spoke of it as the equivalent of "the Essence," although he made it synonymous with "the material cause," evidencing thereby a very unspiritual conception of essence;
The word essence, however, is probably better applied to the Greek [Greek], as both the Latin and the Greek are participial forms of the substantive verb; and we have so translated it.
Another term in which we have departed from the translators is the Greek [Greek]. This means simply "activity," and to the Newchurchman this gives a comprehensible idea wherever it is used by Aristotle. Dr. Charles Collier, in his translation, entitled Aristotle on the Vital Principle (Macmillan & Co., 1855), thus translates the closing sentence of paragraph 6: "If, then, there be any general expression for every kind of Vital Principle, it may be set down as 'the incipient reality of a natural body which is organized.'"
This translation is not so bad but that it might pass. But what shall we say of Wallace's translation:
"If we be required to frame some one common definition which will apply to every form of soul, it will be that soul is the earlier perfect realization of a natural organized body."
What possible meaning can this have? The reader pauses before it in bewilderment until he turns to the learned introduction of the translator, and finds this explanation
"Soul, therefore, Aristotle himself elsewhere says, is the realization of the body [Greek]. This conception of realization occupies a prominent place in Aristotle's philosophy. The world Aristotle regarded as a perpetual process of development-a constant transformation of what merely had the power of being into that which actually existed. Existence therefore, showed us two inseparable and correlative aspects of its operations-a state of potentiality or capability [Greek] on the one hand, and a state of actualization or realization [Greek] on the other-this realization being itself in turn only a stage of potentiality for the development of some other aspect of reality. It should be evident from this in what sense it is that soul is the realization of the body. Without soul, Aristotle implies, the body is a mere potential existence, a mere possible substratum for development in future; it is nothing actual or real. But the whole meaning of a potential capacity lies in its reference to the actual realization which expresses it [Greek]. Just as the seed reaches its true meaning in the tree, so the soul constitutes the real significance of the body. Soul is thus not only the realization, the true meaning of the body; it is also in a sense its end or termination. When an organism has advanced so far as to possess a soul, it has reached, as it were, its last stage in development.
"To express this aspect of the mental functions, Aristotle makes use of the word entelechy. The word is one which explains itself. Frequently, it is true, Aristotle fails to draw any strict line of distinction between entelechy and energy; but in theory, at least, the two are definitely separated from each other, and [Greek] represents merely a stage on the path toward [Greek]. Entelechy, in short, is the realization which contains the end [Greek] of a process; the complete expression of some function-the perfection of some phenomenon, the last stage in that process from potentiality to reality which we have already noticed [Greek. Whereas Greek connotes, as it were, both Greek and Greek; it is a [Greek] which is at the same time [Greek].] Soul, then, is not only the realization of the body; it is its perfect realization or full development.
"There is, however, a further differentiation of the term [Greek] in the definition of the soul. The full development of any object or of any idea may be either implicit or explicit. The cognitive powers of man, for instance, find their development on the one hand in the possession of scientific truths and general knowledge, on the other hand in the application of these truths to new fields of intellectual interest. The knowledge, in other words, through which man as a rational being attains the full fruition, the perfect realization of his faculties, may be either knowledge possessed but dormant in the mind, or it may proceed to something further and be this same knowledge consciously applied and used. Now, it is in the first of these two senses that soul is the enetelechy or perfect realization of the body; it is the first or earliest-that is, the relatively dormant or implicit actualization in which our bodily processes attain their, real truth. 'Thus then,' writes Aristotle, 'if we be required to frame some one common definition which will apply to every form of soul, it will be that soul is the earlier perfect realization of a natural organized body'" (The Psychology of Aristotle, pages xli-xliii).
Is not the blinding effect of the materialistic doctrine of evolution most apparent here? How far removed from any true idea is this development of the soul from the body, which thus makes the soul "the perfect realization" of the body? This interpretation of Aristotle, with its modern coloring of evolutionary doctrine does not differ essentially from that of the schoolmen who maintain that the soul is formed through the body-that is by influx of the world through the gateway of the five senses. Their doctrine of physical influx is the real root of the modern doctrine of evolution. Both are the offspring of a natural reason that acknowledges no guide but sensual appearance.
Truly, without knowledge and acknowledgment of the spiritual world, with its Sun distinct from the sun of the natural world, there can be no knowledge of the soul. The obscurity of the Gentile sophi was excusable because they had not the Word. In Christendom the light of truth shining forth from the Word has been extinguished by evils of life; for evil obstinately denies the existence of the soul as an entity of spiritual and eternal substance. The most learned in Christendom go no farther than to speak of the soul as pure thought, or some animated principle, the seat of which they look for in the body; "when, nevertheless, the soul is nothing but the life of man, but the spirit is the man himself, and the earthly body which he carries about with him in the world is only something administering, by which the spirit, which is the man himself, acts adaptedly in the natural world" (H. H. 602).
"The soul of man . . . is a real substance and essence, and alone lives in the body" (W. L. G. 33 x).
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NOTES ON THE TABERNACLE 1896
FROM THE "ADVERSARIA."
IN the doctrine concerning knowledges that have the Divine in them, which children learn, "who are thereafter regenerated," the knowledges "concerning the Tabernacle, concerning the Temple, and their construction; likewise concerning the garments of Aaron and his sons," are particularly mentioned (A. C. 3665). It is therefore of interest to New Church teachers and parents to obtain such specific information concerning these subjects as will enable them to present a distinct picture of the details to the children.
Two books on these subjects have been written by New Church authors, but neither of them has taken any account of the information to be derived from Swedenborg.
The Adversaria, like the published Theological Works, contain much information which, though not exhaustive, settles a number of doubtful questions. The Adversaria is in this respect an as yet unexplored and undeveloped mine, owing in part to the questioning attitude in which it is approached by many who know aught of it, and owing in part to the fact that it is accessible only in the Latin tongue, no translator having yet ventured to do it into English. Since the description in the letter of the Word eaves room for much conjecture, the conceptions formed by Swedenborg in his studies preliminary to writing the Arcana Coelestia certainly deserve attention and respect.
We propose to give here a translation of those portions of the Adversaria which throw new light upon the description of the Tabernacle and its furniture.
It is presumed that the student will have the translation of Exodus before him which is published in the Arcana, as it varies in some important particulars from the common English version of the Bible.
Of the collection of materials for the Tabernacle, which were to be freely offered, and which are enumerated in the first seven verses of Exodus xxv, the Adversaria gives this explanation:
Verse 4: "Hyacinthine [blue] is a cerulean color, also called sky [blue], thus it is such as is the sky when it is clear, in which white clouds appear." "Purple, however, is a red or rosy color mixed with cerulean." "Scarlet double-dyed is that red which is the extreme, in respect to the hyacinthine." "Cotton linen [linum zylinum] is snowy, taken from the cotton-tree . . . nature produces such linen, and indeed from a purple flower, etc. . . . from a purple flower-that is, from a color which is midway between the hyacinthine and the scarlet."
"Wool of goats signifies that the garments were to be made from nothing else than from sheep and their wool. . . . Thus one was from the vegetable kingdom, and the other from the animal."
(The translation in the Arcana for the Hebrew word rendered "fine linen" is "linum byssinum." See on the subject of "fine linen" being "cotton," New Church Life for February, 1894.)
Verse 5. Here, as in the Arcana," skins of red rams" are spoken of, not, as the Authorized Version translates, "rams' skins dyed red." It is not improbable that the skins were of rams of a reddish hue. As to "badgers' skins" which have troubled commentators not a little, Swedenborg translates here as in the Arcana the skins of "meles." Now "melee" is the regular Latin word for a badger or a marten. But Swedenborg here declares that while "rams are the males of sheep, 'meles' are [the malesj of kids," This is a new and surprising interpretation, and yet the explanation of the spiritual sense fully supports it. These skins were used to cover a more holy part than the skins of rams (see Ex. xxvi, 14, 9 Num. iv, 6, 8, 10-12, 14), and hence they could not have been taken from an animal of so low a correspondence as a badger.
"As to what concerns the wood which is called Shittim, which is a tree in Mount Sinai, or at its foot, it signifies the most noble cedar; for it is a mountain tree, excelling from its aromatic oil, thus from its odor, and in purity above other trees." This disposes of the popular misconception that the Shittim tree was the acacia.
Verse 7. "The sardonyx is a stone of a fleshy color, pellucid. . . . The stones of infilling were tinted with such a color." It may be remarked here that in the Arcana the Hebrew name "Shoham" has been retained.
Verse 12. "That the rings were of pure gold, flows from the crown, to which they were thus continued."
The position in which the ark stood, as indicated in the following paragraph, seems to coincide with the view of Mr. Colton: "The two sides [of the ark, on which were the staves by which it was carried] . . . regard the south and the north, thus on one side the west and the east, on the other also the east and the west, as to the corners, but in a different situation, thus the evening and the morning, which is the same as the east and the west." That is, to say, the staves were on the north and south sides, and therefore they pointed east and west, in the direction of the axis of the tabernacle. "Their situation toward the south and the north, or day and night, thus both toward the west and the east, or the evening and the morning."
(To be concluded.)
Notes and Reviews 1896
M. DECEMBRE- ALONNIER is about to complete a work entitled Contribution a l'Elude de l'Inconnu, which, according to the advertisement in L'Eglise de l'Avenir, will probably produce "a great sensation among all religions, the Occultists, the Kabbalists, the Magi, the Spiritists, the Magnetizers," and others.
THE Rev. S. S. Seward delivered an address on "Purity-How preserved among the Young," before the National Purity Congress, which was published in its proceedings and reprinted in pamphlet form. It contains many sound and practical suggestions on a subject which is of the greatest interest to parents and educators in this adulterous and sinful generation. It will be sent to any address on application (with a two-cent stamp) to the author, 118 West Eighty-fifth Street, New York City.
"HAROLDEN," the Swedish paper edited by the Rev. A. Th. Boyesen, of Stockholm, has ceased to exist, and its place is taken by Den Nya Kyrlon, edited by his son, the Rev. Joseph E. Boyesen. The title also bears the words "The LORD'S Advent," and a motto from The True Christian Religion, bearing on the Coming of the LORD. The editorials in the first number treat of this most important event. A sermon on Serving the LORD, translated from the German of the Rev. F. Goerwitz, a translation of a portion of The Apocalypse Explained, n. 803 (110w man receives illustration), a poem by the Rev. A. Th. Boyesen, on the Word of the LORD, a short New Year's Greeting, a translation of Prof. Odhner's sketch, "Emanuel," published some time since in the Standard, an account of an original portrait of Swedenborg presented to the Rev. A. Th. Boyesen, and some news notes constitute the contents of this promising paper. This is the fifth journal which has adopted the plan of publishing short extracts from the Writings in bold-faced type. Those who wish to subscribe will note that the subscription price is 3 crowns. The Academy Book Room and its agencies receive subscriptions.
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INQUIRY REGARDING HYPNOTISM EDWARD CRANCH 1896
Communicated.
IN view of the serious proposition of some physicians, especially of the French school, to use hypnotism as a remedy in various forms of disease, it becomes a matter of useful inquiry, to find out what, if anything, the Church teaches on this subject.
In the "Memorabilia" of Swedenborg, known as the Diarium Minus, it is said: "Diseases do, indeed, exist from natural causes among men who are not, as to the spirit, at the same time in the other life, but as often as' they exist, thither flow spirits corresponding to that disease. Hence it is, since such spirits apply themselves there, and aggravate the disease by their presence; that if they should .be removed by the LORD, man would at once be restored: for there are evil and false spirits to whom correspond diseases and ailments of every kind. But, because we do not believe spirits to be about us, all these things are ascribed to natural causes. Medicines help, but still more, as they say, the Providence of the LORD: and, marvelous to say, the sufferers pray to God that they may be restored, and declare themselves to be restored by God; but still, every one of them, when out of that state, ascribes it to nature" (S. D. 4648-50)
Hypnotism, as we know it, is the same as many of the enchantments and witchcrafts of old, for by its exercise the person hypnotized is deprived of his or her own consciousness, and the will of the hypnotizer is imposed upon him in lieu of his own. In that state, suggestions made to him about his diseases or perverted, states of mind are sometimes carried out in wakefulness later, and thus cures have resulted, apparently by the hypnotizer taking up the influx that has been operating to aggravate the ailments.
That this is so may be inferred from the fact that the hypnotizer, or magnetizer, often feels for a while the pains and ills of which the patient is freed, though this generally passes away on simply washing the hands. A lately established phenomenon of hypnotism is the actual transference of a subject's sensibility to some inert, foreign substance, such as a picture, image, or glass of water, so that when the picture, image, or water was touched or injured the hypnotized subject would manifest signs of suffering. In this way the obnoxious influences seemed to be turned aside to inanimate bodies, but a mysterious connection remained.
After narrating the history of a restoration to full voice of a woman who had been scared dumb six years before, Mr. Carlton Simon, of New York, in the New York Herald, says: "I believe that it is a physician's duty to use any remedy that will gain the end in view, irrespective of what the meats are.
Now in the Diarium Minus, above quoted from, in n. 4746, a form of magic very like hypnotism is described in these words: "Those men or women who, in the life of the body; were skilled in magic arts, and professed such things, become in the other life sorcerers of a peculiar kind, for they know not only how to bewitch man, but also how to take away from him, as it were, the power of thinking and willing, and this in a moment, which they do with almost all to whom they come near, so that these have no more their own reason, and then it seems as if they wrap him up, either with cloths, or in a different manner around the head, which is enchantment, or the taking away of another's power. Then, when he becomes free, he is in such an obscure state that he says he can think nothing from himself and hardly see. . . Their enchanting consists in this, that they inhere with their own thought in each idea of the one speaking or thinking, following them with like breathing; and thus (they enchant) the interior ideas of thought; the exterior ones in like manner. . . . Hence is their enchanting, for then they make the thoughts of another their own." In the number following it is taught that Delilah, who put Samson to sleep, was, perhaps, such a sorceress. The lot of very many such is finally among the hells of the Antediluvians: "thus they are deprived of such power. The life which afterward remains is so trifling that they cannot serve in any but the lowest offices of all, in which very little of life is requisite."
The origin of such enchantments in the love of self, Is taught in the same part of the "Memorabilia, in n. 4651, as follows: "How infernal the love of self is; that it destroys order. Besides innumerable evils from love of self, it is also perceived by the angels that unless that was utterly trampled under foot by the LORD, no spirit and no man could think and live. It inflows from very many sources into every particular of the thought of spirit and of man. If one should take up rule over another, he would take up all influx round about, hence there would be no thought. This was plainly perceived, that the order of thought is ruled by the LORD through angels and spirits, and those are removed who wish to rule over others, otherwise influx would be from them, and thought would utterly perish. This follows manifestly from influx.
If this is the baleful state of those who enchant, as well as of those who are enchanted, the New Church physician may well be excused if he looks askance at such a proceeding for the cure of disease, and asks the clergy if such means are ever justified.
In the Diary, n. 4571, it is said: "Medical means are mediate causes, which the LORD disposes from Providence." And in n. 4585, "every natural has its cause from a spiritual, otherwise it would be without a cause; but still this does not interfere with the fact that they can be, and also ought to be, cured, or made sound, by natural- means. The LORD'S Providence then concurs with such means."
Is hypnotism to be properly regarded as one of such "natural" means, or is it supernatural or unnatural enough to exclude it from those means with which Divine Providence concurs? EDWARD CRANCH.
MUSIC AS EXPRESSIVE OF AFFECTION M. M. C 1896
Music may be defined as the ultimation of spiritual affection in natural harmony of sounds.
When we consider that all music originates in the spiritual world, how much more of soul is put into that most scientific, exact, mathematical, yet withal most affectional one of the arts.
Without it our worship would lose its affectional quality, and simply the intellectual come into activity,
our social gatherings be without warmth and life, because lacking in the most natural expression of affection, our homes lose much of their brightness.
It is stated in the Arcana Coelestia, n. 8337; "It is well known that some kinds of musical instruments express natural affections of one quality, and others, natural affections of another quality, and when aided by suitable harmony that they actually call forth those affections'; those who are skilled in music are aware of this and also act accordingly in applying the several instruments to the purpose they intend; this circumstance arises from the very nature of sounds and their agreement with the affections.
45
Men learnt this at first, not from science and art, but from the hearing and its exquisite sense.
How little attention is paid to the cultivation of "the hearing and its exquisite sense" may be seen if we but reflect a little. Yet in a musical education the training of the ear should be made first in importance as well as in time, but if a teacher who sees this necessity (and there are some who do)-begins by cultivating the child's ear, both child and parents are apt to feel as if he were not progressing fast enough because he "cannot read notes." Notes, forsooth! what are they but simply a means of conveying musical thought, not the thought itself, nor yet the expression of it. Give them their legitimate place and they are most useful, for what would we do without a musical language? But do not in any way put them in the first place.
If, then, cultivation of the ear is first, any method which makes the mechanical of paramount importance is likewise wrong-putting the manner of conveying a musical thought above the thought, making technique higher than music, but if relegated to its proper place, that of an aid to musical proficiency, it may be made of incalculable service.
In the world, music alone is generally considered to be of a higher order than when words are adjoined, for it is said to express emotions beyond words, feelings too deep for utterance; but the statement in the Adversaria, Vol. V, Part 1, n. 13, that, "as is known, the very sound of the harp can excite affection without words, still more when words are adjoined," goes to controvert this notion, and shows that after all the kind of music (song), which gives most delight to people in general is really the highest as well as the lowest form, and instrumental music might be said to be intermediate.
The reason why song gives most delight is because of the conjunction of music and language, the affectional and the intellectual, the good and truth.
Music is of two kinds, good and evil; but how are we to discriminate between good and evil music? What a field is opened up with this thought-how are we to discriminate? Being a subject of the emotions, it cannot be judged by the same standard as that applied to the intellect; but one thing we can know, that music written for effect and "to tickle the musical palate," so to speak, cannot be of the best.
So, in the performance of music, if done simply for effect, it can never be an expression of good affections, but rather of the love of self; just here he must discriminate between the expression of affection of the performer and that of the composer; one might be from the love of self and the other from some good affection, or, vice versa.
All music which affects us with delight is to us good, though it may not be good in itself. If, then, we have delight in evil, any music which excites that delight is to us good music, and contrariwise, if our delights are so tempered by regeneration as to be submitted to Divine Law, only music which is the expression of good affection will affect us as delightful. Hence it is that music is so much a matter of taste and "de gustibus non disputandum."
A word in regard to listening to music. We should he careful hot to have too critical a sphere and condemn as worthless all that does not come up to our standard of what is the best music, for, after all, if a performer is doing what little he can, from love of the use he is doing his best, is giving expression to his affection, and that is the most that any one of us can do. M. M. C.
SECRETARY'S MONTHLY REPORT C. T. ODHNER 1896
The General Church.
JANUARY-FEBRUARY, 1896.
THE following is an outline of work done since the last report was published, and of the present state of the General Church in various localities:
ALLENTOWN
was visited on February 9th, by the Rev. E. S. Price, who preached to an audience of nine persons.
BROOKLYN
was visited by the Secretary, on February 2d, when Divine Worship was conducted in the usual place, twelve persons attending, among these two strangers, who had observed the advertisement of the services.
GREENFORD
has for some time enjoyed the regular ministrations of the Rev. Andrew Czerny. On January 12th, Mr. Czerny preached here on the subject of "The LORD'S Coming" (Luke ii, 30-32), to an audience of twenty persons, and, on February 9th, on the subject of "Temptations" (Luke iv, 1, 2), when nine persons attended. The friends in and about Greenford have quite scattered, and the attendance is somewhat dependent on the state of the roads, but is, nevertheless, regular as a rule.
SCRANTON.
A new development has lately taken place among the few members of the General Church in this populous and progressive city. The Secretary visited the circle here on January 19th, when he preached on the subject of "John the Baptist" to an audience of fourteen persons, assembled in the residence of Mr. Gilmore. The Holy Supper was subsequently administered to eleven communicants. In the evening a consultation was held among the friends, resulting in the determination to make an effort toward church extension and the establish went of public worship. One of the friends present, not yet identified with the General Church, offered the free use of her commodious school-room for public services and lectures, and a desire was expressed for monthly visits from the priests of the General Church. This proposition having met with the Bishop's approval, the Secretary paid another visit to Scranton, on February 16th, for the purpose of inaugurating the first public services of the New Church ever held in that city. A sermon, explaining the continuous internal sense of the story of the Incarnation, and of the various incidents connected herewith, was delivered to an audience of fourteen persons, among these one stranger-a lady who had some knowledge of the Doctrines, and who desires to become a regular attendant. In the evening the Secretary gave an evangelistic lecture on the Life of Emanuel Swedenborg and the leading Doctrines of the New Church. The services and the lecture had been freely advertised and twelve strangers had been attracted by this means. At the close of the lecture some questions were asked and answered, and a few books were sold, a supply of New Church literature having been sent from the Academy Book Room. On the following morning a lengthy report of the lecture, and an account of the New Church in general appeared in the Scranton Tribune. The friends were much encouraged at this new beginning, small though it was, and it has been decided to continue the public services and the series of lectures, on the third Sunday of every month.
46
Returning from Seranton, the Secretary stopped on his way in Wilkes-Barre, making inquiries about any New Church people in that large city, but finding none. The Writings were not to be found in the "Public Library," nor were they permitted there.
THE REV. J. E. BOWERS,
during the past two months, has been laboring in the evangelistic field in western Pennsylvania, visiting the isolated members in Renovo, North Bend, Williamsport, Philipsburg, Jeffries P. O., Tyrone, Coalport, Utahville, and other places. He reports growing interest in most of these places, with the exception of the three named last, where the life of the Church has practically died out. At Jeffries P. O. the General Church is represented by our stanch old friend Mr. Stacy Bauman, with his immediate family. The Rev. Messrs. Price and N. D. Pendleton labored here, for a short time, while students, and the fruit of their work is still apparent. Mr. Bowers, whose work is now identified with that of the General Church, is at present engaged in evangelistic work in the State of Ohio.
ENGLAND.
The work of the General Church in England has recently met with both encouragement and the reverse. A new opening has been made at Caterham, in Surrey, about fourteen miles south of London, where a circle of New Church people has requested and received visits and instruction from the Rev. R. J. Tilson. On December 10th Pastor Tilson addressed the friends here on the distinctive uses of the General Church of the Advent of the LORD, and invited them to come into membership with our body. He further explained that, with the sanction of the Bishop, he now desired to transfer the pastoral care of the circle to the Rev. G. C. Ottley, who now resides in that neighborhood.
COLCHESTER.
From this promising, though financially weak centre of the Church, comes the sad news that the Rev. T. F. Robinson has found it necessary to suspend his active ministerial work here, owing to the inability of the Society to support him adequately in his use. Mr. Robinson has removed to Northampton, where, for the time being, he will engage in secular work, without, however, dissolving his pastoral relation to the Colchester Society. A farewell meeting was held on February 4th, when Pastor Tilson, on behalf of the Church in Colchester presented Pastor Robinson with a copy of the Word in Hebrew and English, as a slight token of the Society's esteem and gratitude. It is to be hoped that this interruption of Pastor Robinson's ministerial usefulness, and of the progress of the Church in Colchester, will be but a temporary one, and that the members of the General Church in England and in America will realize the necessity of looking not only to their own spiritual and natural requirements, but also to those of lees fortunate, but faithful and struggling brethren. A slight assistance from the General Church may yet secure the return of a valuable and most faithful minister to the sacred field of his usefulness.
REVISION OF THE LIST OF MEMBERS.
The former list of the members of the General Church being incomplete and confusing, the Bishop has directed the Secretary to send blank applications for membership to all the friends of the Church, whether they formerly may have been received as members or not. Those who are already members will, therefore, understand that they receive a blank application in order that the Secretary may come into possession of their full names and addresses, etc., and also that there may no longer be any uncertainty as to the actual membership. When these applications have been filled in, returned to the Secretary, and accepted by the Bishop, each member will be furnished with a certificate of membership.
THE GENERAL CHURCH AND THE CHURCH OF THE ACADEMY.
Many of the former members of the General Church, who are also members of the Church of the Academy, have expressed a doubt as to the propriety or necessity of belonging to two Churches. The choice of Church fellowship is, of course, a matter of individual freedom, but it should be kept in mind that each organized Church, within the same general sphere of faith and life in the New Church, is but a use organized, and that men may actively perform or be interested in many uses simultaneously. The use of the General Church is that of "proclaiming the everlasting Gospel that the LORD JESUS CHRIST reigneth." What New Church man or woman may not co-operate in such a use?
C. T. ODHNER,
Secretary.
HUNTINGDON VALLEY, PA.,
February 20th, 1896=126.
TREASURER'S MONTHLY REPORT W. D. UPTEGRAFF 1896
THE following is the report of the Treasurer of the General Church of the Advent of the LORD for the month ending February 16th:
Balance January 16th $8.92
Received from Philadelphia members $ 9.50
" Pittsburgh " 31.50
" Waterloo " 4.00
" Scranton " 10.50
" Allentown " 4.25
" Toronto " 9.68 69.43
$78 35
Offerings from Scranton $9.37
" Brooklyn 8.15
" Allentown 1.12
" Greenford, January and February 10.77
$29.41
Less Bishop's percentage 7.32 22.09
$100.44
Paid L. G. Jordan, on account of salary $40.00
" C. Th. Odhner, trav'g expenses, Scranton 5.62
" " Brooklyn 2.34
" E. S. Price " Allentown 2.08
" " services 10.00
" C. Th. Odhner " 20.00
" " postage .60 80.64
Balance on hand $19.80
Estimated requirements to March 16th;
Balance of salary L. G. Jordan $199.35
On account of Greenford 31.50
" Scranton 15.62
" Brooklyn 12.34
" Allentown 12.08 $270.89
Estimated receipts:
From Philadelphia $60.00
" Pittsburgh 25.00
" Waterloo 5.00
" Scranton 5.00
" Allentown 4.25
" Toronto 5.00
" Offerings 25.00 129.25
Estimated shortage March 16th $141.64
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During the month there has been received and forwarded to the Bishop:
From Pittsburgh $14 35
" Scranton 7.50
$21.85
Mr. Ernest A. Gilmore has been appointed Local Treasurer at Scranton.
The most important feature of my report this month is the coming of the local centres of Waterloo, Scranton, Allentown, and Toronto into line as contributors to the General Fund. These are small centres, and the amount from each must necessarily be small, but it goes to show the increasing interest in the work of the General Church at those places.
It has now been decided to have ministers visit Brooklyn, Allentown, Scranton, and Greenford once each month, which is quite an increase in the work as originally laid out.
There is also under discussion the locating of students and ministers at some of the less visited centres during the summer vacation, provided the necessary funds can be raised.
In addition to the visit of the ministers, other methods are being considered for spreading the knowledge of the Writings, and for gathering into centres those already having the Writings.
The increasing interest in the general work, and the increase in the number of contributing centres, certainly justify the expectation that the work of the present year will be an immense advance over anything heretofore done; and it is hoped that those who have not heretofore done so, will now take some interest in the work, if only to the extent of making small contributions. As the work progresses, the unlimited extent of the field becomes more and more apparent, and as we have ministers ready to devote themselves to the work, it seems hard to be held back by the want of funds.
Contributions may be handed to the Local Treasurers, or sent direct to
W. D. UPTEGRAFF, Treasurer.
LIBERTY AND ATLANTIC AVENUES,
PITTSBURGH, PA.
MIDDLEPORT, OHIO 1896
FOR several years past, students and graduates of the Theological School of the Academy of the New Church have from time to time ministered to the Church here.
The effect is manifest to all. Little by little the remains of good have been resuscitated and awakened until now there is a distinct and open acknowledgment and appreciation of the teachings of the Academy.
Distrust, animosity, and opposition are yielding to confidence, respect, and reception.
There are indications, therefore, which point to a generally extending state of willingness to let the dead past bury its dead, and to go forward by doing acts of repentance, and to establish a new age in the history of the Church. It is in the memory of the older members how the Society once appeared flourishing and vigorous,
These were days of its lusty childhood, and the bliss of innocent ignorance-ante-helium days as to spiritual temptations-full of rejoicing in mere abundance and potency of youthful spirits. Since then the Society has passed through many vicissitudes of time and state. It is to be hoped that the beginning of the end of its years in the wilderness was its separation from the State Association, whose influence and control had ceased to spiritually nourish and sustain it.
From the time of that exercise of spiritual decision the Church has looked to Academy preachers to minister to it. Minister A. Acton and Pastor H. Synnestvedt, when students, spent several months here, previous to that movement. Minister J. E. Boyesen followed after them, and subsequent to the separation. Candidates C. E. Doering and R. H. Keep have officiated in their respective uses since Mr. Boyesen's departure for Sweden. It is now clearly manifest that the Divine end in the efforts of these men has been to lead the members of the Society into the General Church of the Advent of the LORD.
Several persons have expressed a desire to be received into that general body, and hence are ready and willing to have the order and government therein prevail among them. We are anticipating great spiritual blessings and benefit from the visit of the Secretary of the General Church, Rev. C. T. Odhner, sometime during the spring.
Besides our regular Sunday morning services a doctrinal class meets the same evening to study the Brief Exposition, that fundamental and introductory treatise so essential to an orderly and systematic exposition of the Doctrines.
On Tuesday evenings a class of young men meets for instruction in Conjugial Love. The lesson hour is followed by mutual and reciprocal instruction concerning general topics of interest and free and full exchange of ideas and liberation of thought.
The sphere of good fellowship, friendliness, and affection for the Church and her ineffable treasures contributes spiritual benefit and happiness to all-nor are inferior things neglected. A thoroughly efficient banking system is in vogue, which from time to time produces material signs of wise investment cheerful and refreshing to the hearts of investors.
On Saturday afternoons children, boys and girls respectively, are instructed in the Doctrines and in the Commandments in Hebrew and English. The evening of the same day is devoted to practicing the New Music and rehearsing what is to be sung in the Worship on Sunday.
The introduction of the New Music, together with occasional cornet and trombone accompaniment, reveals possibilities which, it is hoped, may he realized in fuller and fuller degree as time goes on.
To celebrate the anniversary of Swedenborg's birthday the members of the Society and their families were invited to a feast of charity. The table was spread in the hospitable home of Mrs. William Grant. Including several young maidens, who graciously attended to the necessities of the occasion, there were thirty persons at table. Among the speakers were two of the young men who, on this occasion, were initiated into the art of appropriate expression of sentiment. Their hearty co-operation and willingness to contribute to the general state won them their first spurs, and promised future triumphs beneficial and instructive both to themselves and their friends.
The use of the loving-cup was inaugurated at this feast, and afforded a new ultimate of the general desire of conjunction, harmony, and co-operation, inspired by the sphere of charity in recreation reigning on that significant day. The banquet over; the "Song to Swedenborg Birthday" was sung, and thus, as it were, the affections of all terminated in unity and harmony of accent. Then ladies fair and the maids in waiting, with gallant hearts true at their side, went floating away till the dawn of day in gay and festive measure. As a matter of fact, be it said, however, it was long before midnight when their last guest had departed.
48
LIFE OF THE NEW CHURCH Various 1896
NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF the NEW CHURCH.
TERMS:-One Dollar per annum, payable in advance.
FOUR SHILLINGS IN GREAT BRITAIN.
THE EDITOR'S address is "The Maples," Huntingdon Valley, Montgomery Co., Pa.
Address all business communications to Academy Book Room, Carl Hj. Asplundh, Manager, No. 1821 Wallace Street, Philadelphia, Pa.
Subscriptions also received through the following agents:
UNITED STATES.
Chicago, Ill., Mr. A. E. Nelson, Chicago Agent of Academy Book Room, No. 565 West Superior Street.
Denver, Col., Mr. Geo. W. Tyler, Denver Agent of Academy Book Room, No. 544 South Thirteenth Street.
Pittsburgh, Pa, Mr. Wm. Rott, Pittsburgh Agent of Academy Book Room, Tenth and Carson Streets.
CANADA.
Toronto, Ont., Mr. R. Carswell, No. 20 Equity Chambers.
Waterloo, Mr. Rudolf Roschman.
GREAT BRITAIN.
Mr. Wiebe Posthuma, Agent for Great Britain, of Academy Book Boom, Burton Road, Brixton, London, S.W.
PHILADELPHIA, MARCH, 1895=126.
CONTENTS. PAGE
THE SERMON: Perception 33
LEADING ARTICLES:
Instructing in the Truth, of Faith. The State of Man,
Life when he is in the good of charity (Ex. xxii, 24-30) 36
The LORD revealed in His Prayer 37
Egypt, V. The Church Mizraim (concluded) 38
Aristotle on the Soul 40
Notes on the Tabernacle. From the Adversaria 43
NOTES AND REVIEWS 43
COMMUNICATED:
An Inquiry regarding Hypnotism 44
Music as Expressive of Affection 44
THE GENERAL CHURCH:
The Secretary, Monthly Report 45
The Treasurer, Monthly Report 46
Middleport, Ohio 47
LIFE OF THE NEW CHURCH:
The Academy of the New Church 48
The General Church 48
The Church at Large 48
Births and Death 48
THE ACADEMY OF THE NEW CHURCH.
THE reorganization of the Corporation of the Academy of the New Church having been completed at meetings held January 30th to February 1st, Mr. Robert M. Glenn, Huntingdon Valley, Montgomery County, Pa.; Mr. S. H. Hicks, 731 North Twenty-sixth Street, Philadelphia; and Mr. C. H. Asplundh, Huntingdon Valley, Montgomery County, Pa., were elected a Board of Directors to hold office until the next annual meeting.
At a meeting of the Board of Directors held subsequently, Mr. Robert M. Glenn was elected President, Mr. S. H. Hicks, Secretary, and Mr. C. H. Asplundh, Treasurer of the Corporation.
All matters relating to the financial affairs of the corporation should be referred to the Treasurer, whose office will be at 1821 Wallace Street, Philadelphia.
Philadelphia.-ON February 2d, the Rev. N. Dandridge Pendleton, of Chicago, preached on "The Birth of the Spiritual."
ON February 9th, the Rev. Alfred Acton delivered a discourse on "Friendship in the Church" (Psalm xv: 4).
The Rev. W. F. Pendleton preached on February 16th, taking for his subject "The External Without an Internal,"- (Matt. xxiii, 1,2).
ON February 22d. Minister G. G. Starkey preached on "Hallowed be Thy Name," (Matt. vi 9)
ON February 21st, in Bishop Pendleton's absence, Minister Starkey took charge of the Friday evening doctrinal class, the lesson including the subject of the degrees in man's spiritual structure, and the LORD'S operation thereby. Hereafter the Young People's Class will be merged into that which has been meeting later in the evening, as the subjects treated in the two classes cover nearly the same ground, namely, man's, stale as evil, evil itself, and its removal.
THE Schools celebrated Washington's birthday on Friday, the 21st of February. The Chancellor and his wife, assisted by four of the young ladies, received. Every one, on entering the hall, received an American flag, which was retained during the grand march, which opened the social, and contributed not a little to the patriotic feeling, which is always high at such times.
Berlin.- SWEDENBORG'S birthday was, as usual, a holiday for the pupils of the Berlin school. In the morning they assembled in the school-hall, and after a review of the principal events in Swedenborg's life, the new song "Thou Prophet and Seer," was, sung. The remainder of the morning was spent in social pleasures, which ended with a most enjoyable school-dinner.
ON the evening of the same day the orchestra gave its first concert, for which a regular programme had been prepared. During the intermission between the first and second parts of the programme, the Pastor read part of No. 18 of Conjugial Love, describing orchestral entertainments on festival days in a heavenly society. After the second part all arose and sang "Thou Prophet and Seer." The Pastor then, on behalf of the congregation, presented the leader, Mr. Samuel Roschman, with a gold watch, as a sign of the high appreciation in which his services as teacher of singing and as leader of the orchestra are held.
THE GENERAL CHURCH OF THE ADVENT OF THE LORD.
Pittsburgh.- SWEDENBORG'S birthday was celebrated by a supper, at which forty-nine were present. The speeches dealt with the following subjects "Swedenborg's Preparation for his Use," "The Literature of his Time," the "Science of his Time," and "The State of the World at the Time of Swedenborg."
THE CHURCH AT LARGE.
THE UNITED STATES.
Massachusetts.- A CLASS of ministers and laymen of the New Church is announced in Massachusetts, formed for the purpose of studying "the particulars of the deeper truth revealed to the New Church." The General Pastor of the Massachusetts Association, the Rev. John Worcester, will take charge of the class. It is proposed that all members of the class make a careful study of the lesson before attending the meeting.
THE Rev. H. E. Goddard, who has been studying medicine, has resigned the pastorate of the Brockton Society, which charge he has held for many years.
New Jersey.-THE Rev. Adolph Roeder, of Vineland, has accepted an invitation to become the pastor of the Society at Orange.
Washington. D. C.-THE corner-stone of the chapel of the First Colored Society of the New Jerusalem, in Washington, was laid on February 1st by the Pastor, the Rev. P. C. Louis, in the presence of a large assembly of colored and white friends. Mr. Louis was assisted by several New Church ministers. The Chapel will be three stories high, of Gothic architecture. In the basement will be a gymnasium, kitchen, coal-room, men's toilet and baths-room, and room for heating apparatus. On the second floor toilet and bath-rooms for the women an office, a kindergarten, and a reading-room, the two latter with sliding partitions so that they may be thrown into one room. On the third and upper floor will be the main auditorium, or church proper, occupying the entire floor space.
Maryland.-THE Rev. G. Lawrence Allbutt has been elected to the pastorate of the Baltimore Society.
Georgia.-THE Germans in Tallapoosa and vicinity, have organized the "First German Christian Congregation of the New Church," in that city, and elected the Rev. Fr. W. Dahlmann, formerly of Toledo, Ohio, their pastor.
THE Rev. J. E. Smith has left Savannah, and has been engaged by the Pennsylvania Association.
CANADA.
Toronto.- An attractive circular, embellished with one of the "Hoffman pictures," announces a series of Sunday evening lectures delivered by the Rev. A. J. Cleare, of Toronto from February to the middle of May.
ENGLAND
London.-THE Manual of the Argyle Square Society contains notices of several alterations in the Sunday Services, one of which is the following: "The repetition of the LORD'S Prayer by the Minister and congregation, having long proved unsatisfactory, this sacred portion of our worship will, in future, be chanted in monotone, the minister and congregation being assisted by the choir." It is expected that an opportunity will be given for practicing the new change.
THE Rev. Joseph Deans has been appointed the first Missionary Minister, his support being derived from the new Missionary Ministry Fund.
THE Rev. John Martin, of Bath, has received and accepted a call to become the pastor of the Anerley Society.
Doncaster.- AT a special meeting of the Doncaster Society, an essay was read by a layman on "Swedenborg, his Life and Work." "The essayist described at considerable length the religious belief and doctrines held by Swedenborg, and claimed for him a high place among the moral and religious teachers of the world, but he did not agree with many of Swedenborg's theories, and pointed out many fallacies."
AUSTRIA.
Bohemia.-IT is reported that a New Church Society is forming in or near Reichenberg.
Lord is from eternity God 1896
NEW CHURCH LIFE
Vol. XVI. No. 4 PHILADELPHIA, APRIL, 1896=126. Whole No. 186.
The Lord is from eternity God, and He is that Lord Who was born in the world.-L. 1.
Title Unspecified 1896
THERE is One God, even the LORD JESUS CHRIST, and He is the Word. This is the Divine message brought to the Heavens and to the earth at the Second Coming of the LORD. The Heavens received it with joyous acclaim. Not so the earth. That the LORD is the Saviour was acknowledged with pleasure, but that he is the One God filled men with bitterness and aversion. Some received this doctrine gladly, and with them the LORD established His New Church on earth. But even among these there has been, and is still, great obscurity in regard to His being the Word. And yet the acknowledgment of this is essential for the welfare of the Church.
The LORD is the Word, even the Word of the Old and the New Testament. This is the Human which he assumed and glorified, and in this Human, made Divine, He is present with the men of the Church immediately, and rules and governs the most particular events of their spiritual life.
Title Unspecified 1896
WITHOUT the immediate influx of the LORD into the ultimates as well as the mediates and firsts of men, they could not live as His free and willing subjects. The mediate influx through the Heavens does not suffice, nor the mediate influx through the various adaptations and coverings of Divine Revelation. Man's freedom, man's life, depends upon his receiving influx from the LORD immediately on every degree of life. This was rendered possible by the assumption and glorification of the Human of the LORD, from which He can inflow immediately into the degree of "flesh and bones," and it is rendered actual by man's opening the door of his heart to the LORD who knocks to enter. This immediate operation; or influx, or providence, of the LORD with man is of His Divine Love, and into man's love, and is therefore unseen and unperceived. It could not take place had not the LORD made the Human which He assumed, Divine Good, glorifying it with the glory which it had with the Father before the world was.
If, then, it be distinctly understood that the Word, as which the LORD came into the world, and became flesh, this Divine Light that came to shine in the darkness, was, and is, no other than the Word written and presented to the eyes of men in the Old and New Testaments, then will the LORD be able to inflow immediately into the minds and hearts of His subjects, and then also all offense which men take at the idea that the Doctrines of the New Church are the Divine Human will vanish as the shades of night before the rising sun.
Title Unspecified 1896
AN important event has occurred in the life of the New Church, which, to those who are willing to see it, will help to place this saving doctrine in clearer light. The event we refer to is the publication of the "Summaries of the Internal Sense of the Prophets and Psalms," in fac-simile of the original manuscript-in the exact form in which this heavenly Word was brought down to earth through the LORD'S servant, Emanuel Swedenborg. Thus is the glorious message brought anew, and with power, to the men of the New Church, and through them to the world at large, that there is One God, the LORD JESUS CHRIST, and that He is the Word.
As one peruses the pages of this sublime Book, no room is left for the slightest doubt-if any such existed-that the Word treats of the LORD Alone, of His Advent to the earth at a time when the Church previously established had been totally corrupted and consummated, of His Work of Redemption and Salvation, of the Judgment upon the former Church, of the establishment of a New Church and a New Heaven, and of the celebration and worship, on the part of Heaven and the Church, due to Him for His Love and Mercy, His Divine Majesty and Power.
Title Unspecified 1896
FACE to face with this unfolding of all the Prophets and the Psalms, which manifests the LORD in every verse and word of them, the LORD'S identity with this Word becomes an assured conviction; it becomes impossible to separate Him from the written Word of Divine Truth, and all obscurity regarding the Books that reveal the doctrine of the Internal Sense, being His Second Advent, vanishes.
These Summaries were written largely in preparation for "The Doctrine of the New Jerusalem concerning the LORD;" for the burden of this Book is that the universal Sacred Scripture is concerning the LORD, that He is God Himself, that His Human is Divine, and that as the Word is from Him and about Him, He is the Word, even the Word of the Old and New Testaments. As this is the burden of the little Book entitled "The Doctrine of the New Jerusalem concerning the LORD," so it was the burden of the little Book open in the hand of the strong angel, whom John saw; and who "cried with a great voice as a lion roareth, and when he cried the seven thunders uttered their voices," representing thereby that this doctrine of the LORD being God and the Word, was made known throughout the whole of Heaven.
Title Unspecified 1896
MAY the publication of the manuscript of the summary Internal Sense bring home to the men of the New Church the Identity of the LORD with His Word! May it lead to renewed study of the Word with greater zeal and a profounder appreciation of its inexhaustible and fathomless contents and its Divine conjunctive power. May the teaching-the saving teaching-be received gladly, that the LORD, as the Word, in the Divine Human is present immediately wherever His Word is read, understood, loved, and obeyed, and that He reigns in every single event of the life of the individual and of the Church.
Title Unspecified 1896
AND in order that this may be accomplished, may one of the first results of the publication of this manuscript be the preparation and publication of an adequate English translation of this invaluable Work-for there is none that presents to the English reader the exact contents of the original.
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To cite the most inexcusable defect of our present English edition: The fortunate possessor of the manuscript edition-be he learned or unlearned-will notice a series of figures running down the margin of the pages opposite the summaries of the verse-groups. Nothing of this appears in the English version, yet these figures, associated with all the verses throughout the Prophets and, Psalms, refer to the following sixteen momentous subjects, a list of which occurs on the first page of the manuscript:
1. Of the LORD'S Advent.
2. Of the successive vastation of the Church.
3. Of the Church totally devastated and of its rejection.
4. Of the rejection of the LORD by the Church.
5. Of the temptations of the LORD in general.
6. Of the temptations even to despair.
7. Of the combats of the LORD with the hells.
8. Of the victory over them, or the subjugation of them.
9. Of the passion of the cross.
10. Of the glorification of the Human of the LORD, or unition with the Divine.
11. Of the New Church in place of the former.
12. Of the New Church and at the same time of the New Heaven.
13. The state of humiliation before the Father.
(No. 14 is crossed out and incorporated with No. 10.)
15. Of the last judgment by Him.
16. Celebration and worship of the LORD.
17. Of redemption and salvation by the LORD.
The immense importance of these references will be still further appreciated, when it is known that these subjects are referred to in "The Doctrine of the New Jerusalem concerning the LORD," n. 3 and 37 as the general and specific" contents of all the Prophets and Psalms, thus proving conclusively the teaching emphasized above, that the whole Sacred Scripture treats of the LORD alone, and hence that it is He Himself.
Lord is called the Word 1896
The Lord is called the Word, because the Word signifies the Divine Truth or the Divine Wisdom, and the Lord is the Divine Truth
Itself, or the Divine Wisdom Itself.-L. 1.
CONCEIT OF INTELLIGENCE PENDLETON 1896
"But be ye not called Rabbi; for one is your Master, Christ and all ye are brethren."-Matthew xxiii, 8.
WHETHER it be said, An external without an internal, or whether it be said, Hell, it is the same thing. This is the teaching of the Doctrine of the Church concerning that which is represented by the Scribes and Pharisees. An imaginary Heaven is a hell; the mere appearance or semblance of a Church in the world is a hell on earth; a seeming angel, or a hypocrite, is an evil spirit or a devil; so also is a man of the Church, who is outwardly religious and upright, but who is saturated with the love of self.
Notwithstanding the pious and holy exterior, notwithstanding the outward profession of faith in things Divine, notwithstanding the appearance of the affection of truth and good, and an assumed zeal for the welfare of the Church, a seemingly earnest and sincere desire to promote the work of the salvation of souls, still this is the love that reigns in the Pharisee, the love that reigns in Hell, the love of self.
Every love of the will has its consort, in the understanding, even as the understanding itself is in general the consort of the will; the love which is the ruling love of the will, which is the will itself makes the understanding its consort, or makes it the form of itself. When the love of self inspires its love into the understanding, it becomes there conceit, or the pride of intelligence; this pride, or this conceit, is the consort of the love of self, and always possesses or pervades the understanding when the love of self reigns in the will. The conceit, or pride of intelligence, which saturates the understanding of the Pharisee, is that against which warning is given in the words of the text, "Be ye not called Rabbi, for one is your Teacher, Christ; and all ye are brethren;" and conceit is one of the works or fruits of Pharisaism that the disciple or member of the Church is commanded to shun, "Do ye not after their works."
The command is, that the Church is not to confide in human intelligence, not to reverence and worship it, not to love and obey it, but rather to reverence and follow the LORD, who is CHRIST, or the Divine Truth. The only Teacher of man is CHRIST, the Divine Truth of the Word; and all other teachers are false Christs, and false prophets, who in order to build themselves up, lead man to eternal destruction. Follow them not, heed not their teachings, be ye not like unto them, do ye not according to their works, -shun the pride of human intelligence as the poison of Satan, "Be ye not called Rabbi, for one is your Teacher, Christ."
The poison is the poison of the serpent, even "that old serpent called the Devil and Satan, which deceiveth the whole world," the serpent that entered the Paradise of Eden, and destroyed the peace and happiness of the men of the Golden Age, the bane of the human race from that time until the present, which has destroyed every Church that has hitherto existed, which separates man from Heaven, and will prevent, if it can, the establishment of the New Church upon the earth. It is important to know this serpent, to be able to recognize him wherever and whenever he lifts his head, to be ready to counteract the effects of his poison, that his deadly wounds may be healed, which is done and only done by the spiritual truths of the Word, spiritually seen, and spiritually applied; for even as the sons of Israel were bitten in the desert; so will the men of the New Church be bitten beyond the hope of healing, if they turn not to the LORD, and keep their faces turned toward Him, even as He is lifted up from the earth in His Glorified Human, now appearing to those who have eyes to see and ears to hear.
A Paradise or garden, in the spiritual sense, is intelligence-that is, intelligence in spiritual things takes outward form in Heaven as a paradise: and the garden or paradise of Eden represents the intelligence of the men of the most Ancient Church. In the inmost of the garden was the tree of life, which signifies that the LORD is the inmost of the intelligence of the Church; to eat of the tree of life is to be intelligent and wise from the LORD. Afterward another tree was in the inmost of the garden, the tree of the knowledge of good and evil; to eat of this tree is to be intelligent and wise from one's self or from the love of self. Man was induced to eat of this tree by the serpent, and the serpent is The love of self, which, love inspired into the understanding becomes self-conceit, or the pride of intelligence in spiritual things.
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The serpent, therefore, especially the poison of the serpent, is this conceit, which is deadly or destructive of the spiritual life of the Church and of the man of the Church. This poison of the serpent is deadly, destructive, suffocating, because it carries with it hypocrisy, deceit, contempt, malice, hatred, revenge, and also adultery; and in the place of intelligence and wisdom it has cunning, and all that it does is effected by the way of cunning, making use of the knowledge of spiritual things; and though it does not know what intelligence is nor what wisdom is, it still has the faculty of making cunning appear like intelligence and wisdom. Since all these evils are contained in self-conceit in spiritual things, it will readily be seen that it is the serpent that destroys the peace of the world, that closes Heaven and turns Eden into a desert.
Self-conceit in spiritual things, the pride of intelligence, human prudence, the belief or persuasion that man lives and thinks from himself and not from God, this is the evil in man that destroys the fundamental love of all the loves of Heaven and the Church, that love which is the basis and foundation of Heaven with man, love truly conjugial; for the spiritual origin, the spiritual internal, the very soul and life of the conjugial with man is the marriage of good and truth in the spirit of man, which, descending, becomes in the natural conjugial love, conjoins husband and wife as one man, and makes them one angel in Heaven. But where self-conceit is there is no marriage of good and truth, but in their place the connubial of the evil and the false; good is adulterated, truth is falsified, and this connubial descending into the external becomes adultery and whoredom; the internal of the marriage-bond is broken, and if there be an external bond remaining it is but a temporary appearance that is dissipated at the first rude blast of Hell, and husband and wife know each other no more.
Man and woman were born for each other, were created that they might not remain two, but become one, and dwell eternally together as one, eternally blessed in their oneness. For this reason they were created two forms that might become one form, which one form is the form of forms in Heaven. What then is the form of the woman, and what is the form of the man, which two may become one soul, one thought, one flesh? What is that which makes a woman a woman, and a man a man?
A woman is created a form of conjugial love, which is a love of one of the sex, but a man does not have this love by creation or by birth, but by the new birth, which is regeneration, and the new birth takes place, or is effectuated and made full, by conjunction with the one woman provided for him in the Mercy and Providence of the LORD. Conjugial love, and conjunction by conjugial love, takes place according to the opening of the spiritual mind in a man, but so-long as the spiritual mind is not opened in him, he remains in the love of the sex-that is, in the love of many and not of one, and his love, even in what is called marriage, is but the love of the sex limited to one, not love truly conjugial.
A man does not have conjugial love by birth, as a woman has, or a natural innate tendency to love one of the sex, but comes into it by the new birth, and at the same time by conjunction with the one woman. What then does a man have by birth, or what is the native, or innate masculine form? Man is born a form of intelligence; this is the masculine characteristic, this is what makes him a man, as distinguishing him from a woman; just as a woman is born a form of conjugial love, which makes her a woman, as distinguishing her from a man. And as a man does not have by birth that which a woman has, a native tendency to love one of the sex, which makes conjugial love, but receives it by regeneration, so a woman does not have by birth that which a man has, the love of growing intelligent and wise, but she receives it by regeneration-that is, by conjunction with the intelligence and wisdom of the man who has been provided for her; it then becomes hers because it is his. In this way-that is, by conjunction with the spiritual intelligence of the man-her conjugial love, which is at first natural, is elevated, and becomes spiritual. So with the man, his intelligence, of which he is by birth a form, remains merely natural, until it is conjoined with the love of the woman. In this way both forms are elevated and become spiritual together, and the two forms become one spiritual, one heavenly form. The man is his intelligence, or his intelligence is the man, and this is the man that the woman is to love, if she does not love his intelligence, she does not love the man. And the woman is her love, or her love is the woman; she is nothing else but her love, and this is the woman the man is to receive into himself, her love of his intelligence, that his intelligence may receive a life and soul, and thus be renewed and become spiritual.
The woman is a natural form of conjugial love, which, as was said, is a love of one of the sex; and this natural conjugial with her must be elevated, and become spiritual, or she cannot be saved; and this elevation is by conjunction with the spiritual intelligence of the man. By such elevation and conjunction the spiritual mind is opened in her, and she also becomes a womanly form of spiritual intelligence; but unless she be so elevated, and conjoined with the intelligence of her husband, she has, indeed, an appearance of intelligence, but this is merely thought from sensual appearances in the memory, and her love of the one becomes a love of dominating, rather than conjugial love.
The man is a natural form of intelligence, and this intelligence with him must be elevated and become spiritual, or he cannot he saved; and this elevation is by conjunction with the conjugial love of the woman, who has been provided for him. By such elevation and conjunction, the spiritual mind is opened in him, and he becomes a manly form of spiritual intelligence, because he has now in him love truly conjugial, a love of one of the sex, a love provided of the LORD for him by means of the women, who has been given to him, a gift of the Divine Mercy. Without such elevation and conjunction he may, indeed, have the appearance of the conjugial, but it is a mere appearance, because it is, as was said before, but the love of the sex limited to one; and the love of the sex limited to one is essentially scortatory and adulterous; for the entering into the civil contract called marriage does not make marriage any more than the mere admission into heaven makes an angel. The marriage ceremony does not make the man a husband, nor does it make the woman a wife, but it introduces them into the sphere and presence of those in the other world who are in conjugial love; and if they remain in this sphere, love truly conjugial is by degrees appropriated to them, and the husband becomes thereby truly a husband, and the wife truly a wife. In most cases in the world at the present time, they remain in this sphere but a short time after the marriage ceremony, and then they leave it and enter into a sphere that is scortatory and adulterous, and disjunction follows, instead of conjunction. The love of the sex continues with the man, which is now in the outward form limited to one, but his thought is filled with a roaming lust for the sex; he does not receive into himself the conjugial love of the woman, or, what is the same, her love of his intelligence, but cherishes instead in himself the love of his own intelligence, nourishes his pride of intelligence, cultivates his self-conceit, shuts the woman out of himself, and thus confirms his own damnation; for it is eternally true, and should be powerfully impressed upon the minds of those who are in marriage, or desire marriage, that the man cannot be saved without the woman, nor can the woman be saved without the man.
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How is it with those who are unmarried of either sex? A strict and hard application of what has been said might lead to a false conclusion, might appear to shut out from the hope of salvation those who are never married in this world; but such an application, such a conclusion, would be irrational and untrue, would falsify the truth that is taught on this subject; for such a conclusion would also shut out from heaven all those who live in the married relation and yet who do not live in a state of mutual conjugial union, or conjunction of mind and soul, which constitutes love truly conjugial with the angels, but where this is still desired by the one or by the other consort; for let us ever remember that the marriage ceremony is not marriage, and that the mere living together as husband and wife does not necessarily indicate the existence of love truly conjugial between consorts; it does in heaven, but not in the world. It may be said in general that because conjugial love exists with all in heaven, and with a few in world, there is a general conjugial sphere, into which, general sphere every one may enter, and be affected by it, who desires from the heart the life of love truly conjugial, and shuns as sins the evils opposed to that life, and thus be prepared for the actual conjugial in heaven, if not in the world. Because of this general conjugial sphere from the LORD with the angels of heaven, and with some in the world, every one can be so prepared, whether living a single life or in an apparent married life; for, let us repeat, the married life of most in the world at the present time is but an appearance, not a reality. The woman for whom the man has not yet been provided by the LORD, and who is well-disposed and affirmative in spiritual things, is still saved and prepared by being held in the general sphere of the conjugial, as it exists with wives in the other world and in this, saved and prepared for the conjugial, or for conjunction with the intelligence and wisdom of the man who is to be provided; and a man in a similar state and condition is saved and prepared for the conjugial, by being held in the general sphere of the spiritual intelligence of husbands in heaven and also in the world. It is a law that when actual love exists with some, any love whatsoever, the sphere of that love may extend to others, and may be made the means in the hands of the Divine Providence of preparing them to enter into the love itself. Those, therefore, who are not married, or who are not in the actual mutuality of love truly conjugial, whether married or unmarried, if they are affirmatively disposed to Divine things, are still in a state of preparation for the true or heavenly marriage. In other words, those who are not in a thing, and yet desire it, are in a state of preparation for that thing; and though the state of preparation may be prolonged, still the LORD provides every good for a man that he desires from the heart; yea, the desire for that good is the presence of that good in the inmost of his spirit.
That which hinders and prevents the preparation of the man for the woman is, as has been shown, the conceit of intelligence from the love of self; and this great enemy of the conjugial is at the same time the enemy of the Church, and is destructive of the life of heaven with man; therefore the Church is instructed to set up no man on earth as the Master or Teacher, because the LORD in Heaven, the LORD alone, is the Master and Teacher. The Pharisee is the man on earth who is not to be the teacher of the Church, and the Church is not to follow him; self-conceit cannot teach the Church, and lead it in the way of heaven; for if it be so, the Church is destroyed, the conjugial is destroyed, and heaven is removed; for heaven must have a foundation on which it may jest, and the foundation is the conjugial in the Church.
The conjugial in the first instance is the conjugial of good and truth, and the conjugial of good and truth, or the marriage of good and truth, is from the marriage of the LORD and the Church; for the LORD must be acknowledged as the only Teacher of the Church, and the Church, as the Bride and Wife of the Lamb, must conjoin herself with the Divine Intelligence, in the acknowledgment that the Divine Truth is that a life which is to teach and lead the Church in the way of heaven; she must acknowledge no man as Teacher on the earth for one is her Teacher, CHRIST; and all the men of the Church are brethren. All the men of the Church are equal before the LORD, and one is not to set himself up above another, which is done by those who are in the conceit of intelligence from the love of self, usurping the place which be longs to the LORD alone.
Conjugial love with man is from the marriage of the LORD and the Church, and where the LORD is not acknowledged as the only Teacher, no conjugial love is possible; for the love and worship of human intelligence takes the place of the love and worship of the LORD, conceit of human intelligence takes the place of the affection of truth, the love of adultery drives conjugial love into exile, the Church perishes, hell dominates the lives of men, and the human race ceases to exist.
To prevent these direful results, which threaten mankind, the LORD now reveals Himself as the Divine Truth, the Son of Man appears in the clouds of heaven, and by the Divine Truth now revealed there may be conjunction of the LORD with man, and of man with the LORD; and from this conjunction will descend into the natural sphere of the Church love truly conjugial, which is the descent of the truth itself, and the affection of truth; the truth will become intelligence and wisdom with the man, and the affection of truth will become in the woman the love of the intelligence and wisdom of the man.
The man is indeed to have the love of growing wise, for this love is the spring and source of his intelligence and wisdom, and it is this love that makes the man a man; but he is not to love his own wisdom, for if the love of his own wisdom remains in him, it becomes an evil love, or a form of the love of self, which is the pride of intelligence, or self-conceit; the love of his own wisdom must therefore be taken out of the man; and transcribed upon the woman, which becomes in her the love of his wisdom, and is the means of salvation to both. If it remain in the man, it will destroy him, by perverting his intelligence, turning it into cunning, in which is contempt, malice, and cruelty; and he will become a confirmed adulterer, and thus forever damned. On the other hand, if the love of the wisdom of the man be not transcribed into the woman, if she becomes not a form of the love of his wisdom, and wills not to become so, her conjugial love will remain natural, and remaining natural will become perverted, will be turned into hatred and contempt; she will endeavor to dominate his thought, to pervert his intelligence, to destroy his wisdom by bringing it down into the dust of the earth; and she will thus destroy her own womanly form, by destroying that which makes her a woman, remaining to eternity in hell a monstrous form of adulterous love.
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This transcription from the man into the woman of the love of his wisdom takes place successively, or by degrees, throughout life in the world, and in heaven to eternity; and it takes place, and must take place, that there may not be in the man the love of self, but the love of the wife, and that there may not be in the woman the love of self, but the love of the husband, that both together may be saved, and become one angel in heaven.
There is no question more vital to the welfare of the Church at the present time than that which has been made the subject of this discourse, for it involves the very existence of the Church with us. One thing seems clear, which is that the Church has reached that critical period of its life wherein there must be either progression or retrogression, wherein it must go forward in the path that leads to Heaven and the heavenly life, or turn back to the world and the life of the world. It may be that some have turned back, caught by the allurements of the world, the persuasive delights of human intelligence. Is this to extend to others, or to all? Is the Church to come to an end because we have received unworthily the gifts of the LORD, to rise again elsewhere? It will depend upon the relation of the man and the woman to each other; it hinges upon the question of the conjugial, Is love truly conjugial present in the Church, expanding, enlarging, growing? Are the man and the woman drawing nearer to each other in drawing nearer to the LORD? Is the man waging war with his conceit of intelligence, humbly submitting to the Divine Truth, that he may receive the image of the woman into himself; and is the woman curbing and restraining her love of dominating the thought of the man, humbly submitting to the Divine Truth, that she may receive the image of the man into herself? Is the Church prepared to enter more interiorly into the doctrine and spirit of conjugial love, that heaven may be more interiorly opened, and the Church flourish as the garden of the LORD? If so, the pathway of actual repentance lies before us.
Divine Wisdom and the Divine Love make one 1896
The Divine Wisdom and the Divine Love make one, and have been in the Lord one from eternity.-L. 1.
FALSES AND EVILS TO BE AVOIDED 1896
EXODUS XXIII, 1-13.
WHEN falses of doctrines and evils of life are avoided, then truths of doctrine and goods of life are implanted, and by them the man of the Church is regenerated by the LORD.
(1-3.) Man must be on his guard not to heed and hearken to falsities, "thou shalt not bear a report of vanity"-nor to render obedience to the malignity that wells up in his heart, "put not thine hand with the wicked"-nor to affirm such things as are contrary to the goods of charity, "to be a witness of violence." He must not enter into association with such as do these three things, "thou shalt not be after many for evils"-and he must not enter into consociation with those who turn goods and truths into evils and falses, and the reverse, "and thou shalt not answer upon a contention' to turn aside after many to pervert"-nor should he favor the falses in which they are who are simply ignorant of the truth, even though they be good men, like the Gentiles, "and the poor thou shalt not revere in his contention."
(4-9.) Such Gentiles, being without the Church, because they have not the Word, and hence do not know the LORD nor anything about Christian charity and faith which is from the LORD, and are in good not genuine and, in truth not genuine, "when thou meetest the ox of thine enemy or his ass wandering"-are therefore to be instructed and amended, "bringing back thou shalt bring it back to him." When their false is of such a nature that evil is within it, then it does not agree with the good of the Church, and the evil in it does not suffer it to be bent to truth, and they would perish on this account, "when thou seest the ass of him that hateth thee lying under his burden"-when they are in such a case and therefore cannot be instructed in the truth and receive it, "and ceasest from removing for him"-then they are to be exhorted, and the effort is to be made to emend them, "removing thou shalt remove with him." Every false from evil must be considered with aversion by the man of the Church, "from the word of a lie thou shalt get thee far off"-and he must also be averse to the destruction of interior and exterior good, "and the innocent and the just slay thou not"-for this constitutes a malignity which is against the Divine Justice, "for I shall not justify the wicked"-effecting the destruction of good and truth by denying the Divine Truth and Good, which are from the LORD, and also by denying the Word. He must likewise hold in aversion any gain whatsoever, "and thou shalt not take a gift because gains cause truths not to appear even to the otherwise intelligent, "for the gift blindeth there whose eyes are opened"-and that they appear as the truths of good, "and perverteth the words of the just." They who desire to be instructed in the truths of the Church are not to be infested by evils of life, "and thou shalt not oppress a sojourner"-for the man of the Church knows their desire and life, "and ye, ye know the soul of the sojourner"-for he himself was protected from falses and evils when he had been infested by the infernals, "for ye were sojourners in the kind of Egypt."
(10-13.) The man of the Church undergoes two states: in the first he is instructed in the truths and goods of faith, "and six years thou shalt sow thy land"-and after instruction he appropriates to himself the goods of truth thence, "and shalt gather the produce thereof"-but in the second state, the man of the Church is in good, and thus in the tranquillity of peace, "and the seventh year thou shalt intermit it, and shalt let it go"-and then, since the good of charity is not his, but is the LORD'S, and is indeed the LORD, and inflows successively into derivative forms of charity and faith, he is conjoined by the good of charity with those who are in few truths, and yet desire to be instructed, "and the needy of thy people shall eat"-and through them with those who are in the delights of external truths, "and the residue of them shall the wild animal of the field eat"-and this is the case in regard to spiritual good and celestial good, "thus shalt thou do to thy vine yard, to thy oliveyard." When man is in external delights which are to be conjoined to internal ones, he is in a state of labor and combat, "six days shalt thou do thy works"-but when he is in internals, then he is in a state of good, and then he is also in a state of the tranquillity of peace, "and on the seventh day thou shalt cease"-and the tranquillity of peace will at the same time descend into the external goods and truths, and be with them, "therefore that thine ox and thine ass may rest"-and the state of life of those who are in truths and goods outside of the Church will be similar, "and the son of thy handmaid and the sojourner may breathe."
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The precepts, judgments, and statutes are to be done, "and all that I hate said unto you ye shall keep"-but man is not to think from the doctrine of the false, "and ye shall not mention the name of other gods"-nor to obey it with any affirmation, "it shall not be heard upon thy mouth."
Lord is 1896
The Lord is the same Word which was manifested through Moses and the Prophets, and through the Evangelists, for that is the very Divine Truth from which the angels have all wisdom, and men have spiritual intelligence.-L. 2.
EGYPT 1896
VI.
"They have not rejected thee, but they have rejected Me, that I should not reign over them."
THE teaching, that the form of government during the earlier states of the Ancient Church was patriarchal, and that kingdoms and empires did not arise until the love of self began to prevail, points to the conclusion that the historic period of Egypt began with the decline of the Church.
According to Manetho, the gods reigned in Egypt, before men. The above teaching enables us to understand this statement; and the history of the Sons of Israel furnishes a parallel. The latter, too, were at first governed by the LORD through priests, judges, and the heads of families; and it was not until they refused to be so governed that the LORD appointed them a king.
And the thing was evil in the eyes of Samuel, when they said, Give us a king to judge us. And JEHOVAH said to Samuel, They have not rejected thee, but they have rejected Me, that I should not reign over them." The appearance of kings in Egypt seems to indicate a similar state of the Church there.
Menes is the first whom tradition records as having succeeded in establishing himself as king. His sway seems to have been limited to part of the Delta, and the tract around Mt. Sinai. He is called the founder of Memphis, and said to have made it the seat of his government. Whether the change from the patriarchal to the kingly form of government was effected peaceably or not, we are not informed. The history of the first two dynasties, which is supposed to have covered a period of about five hundred years, records only peaceful events. The founding of Memphis, the building of one palace and one temple, the writing of books, religious and scientific, the establishment of the worship of the Apis-Bull and of the Sacred Goat sum up the history of these early times. Such is the picture which history presents, marred only by two events over which men had no control, namely, a plague and an earthquake, in which many perished. But something is either concealed, or the record of it is lost; for the names of the kings tell a different story. Thus, for instance, the name of the successor of Menes is Teta, which means "he who beats down;" and to the Second Dynasty belong Kakau and Senta, the former name meaning "the bull of bulls," and the latter "the terrible." Such are the names assumed by warriors and conquerors. Thus, although history be silent, such names speak plainly enough; unless these dynasties belong to the age of myth, and simply describe states of the Church, which is not altogether improbable; for we read that "during the reign of Nelerkara, the successor of Senta, the Nile flowed with milk and honey for eleven days;" clearly not a historic event. If our inference be correct, and these kings really belong to the realm of myth, then the events ascribed to these dynasties are either pure inventions or they belong to a later period. One thing, however, is clear, that the Church has passed her meridian and is rapidly declining.
But the kings of the Third Dynasty are real men of flesh and blood; for now we hear of a revolt of the Lybians during the reign of Nebka. Nothing is known as to the time or the circumstances under which they were subjugated. But the kings of this dynasty are not content with the power and glory attained by martial deeds. They aspire to divine honors. They begin to add the names of the gods to their own; and it is recorded that [Toser] tota was worshiped after his death. The kings after him style themselves "the Divine Lord," "the Victorious Horus," "the Son of the Sun," and "the Good God." The worship of the king has become' an established custom. Priests are appointed, temples are erected for his worship; and sacrifices are offered to him after his death. The Church of Egypt is no longer "like the Garden of JEHOVAH" The Church has fallen never to rise again. The love of self has extinguished love to the LORD. There is a pretense of an intense religious feeling, which is paraded on all occasions; a hollow mockery, which must, however, have served a use, or else it would not have been permitted so long. For, the beginning of the Old Empire, variously estimated at between three and five thousand years before our era, places between the above events and the full consummation of the Church in Egypt, a period of not less than fifteen hundred years, and possibly more-thus illustrating the LORD'S unremitting care in preserving alive; under the most adverse conditions, whatever good there may be among men.
The kings of the Fourth Dynasty furnish a fair illustration to what a height human pride and vanity will rise when the means and opportunity are given. They are the builders of those monstrous structures, the Pyramids. One king strives to outdo the other, until, under Chufu, this species of folly reaches its climax. His tomb, the Great Pyramid, is said to contain more than eighty-nine million cubic feet of solid masonry. One hundred thousand men are said to have been employed at it for the space of thirty years. Its construction shows so much architectural skill that the ancients regarded it as one of the seven wonders of the world. It would be mere waste of time to discuss the various theories that have been advanced as to the probable object of its erection. All that is positively known is that the pyramids were used as tombs.
It would appear that the kings had the exclusive privilege of building this peculiar kind of tomb for themselves. And judging from the importance attached by the ancients to their tombs, the pyramids must have had a certain signification. Tombs in general represent resurrection (A. C. 2916, 2955). This accounts for the fact that the Egyptians called their tombs "eternal abodes," while they regarded their dwellings on earth simply as "places of sojourn." It also shows why they bestowed so much care on both their construction and decoration. The tombs of the wealthier classes generally consisted of a series of chambers, on the walls of which were depicted all the important events of their life. These tombs have proved veritable treasure-chambers to the historian and the archeologist.
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The customs, occupations, and even amusements of the Egyptians are represented with a spirit and minuteness which makes their study exceedingly interesting and instructive. In fact, during the early dynasties the tomb seems to have been the chief object of care, both of king and people. The temples take quite a secondary place in their regard. Few temples are mentioned, and these of inconsiderable size and wholly devoid of ornamentation. Thus the tomb stands out as the most prominent representative of the religion, the power, and the vanity of the Egyptians.
But why the Tomb, and not the Temple or the Palace?
The farther back we search into the customs and doings of the Egyptians the more we must expect to find a hidden reason for what they did; for, as has been shown, they applied their knowledge of correspondences wherever it could be applied. And this that points to the conclusion that the Pyramid, like the Sphinx, indicates Egypt's place among the ancient Churches. The leading Churches were Israel, Assyria, and Egypt, in which series Egypt occupies the lowest place. Now in Israel the Temple, the representative of the Spiritual Church, was the chief object of their religion, and it might be added, of their national pride. In Assyria, on the other hand, it was the Royal Palace, to which the temple formed merely an adjunct. The king was, so to say, ruler, priest, and divinity in one, and the palace was his shrine, upon which the art and resources of the kingdom were lavished. The Pyramid, with its broad base, solidly planted on the ground like the Crouching Sphinx, must therefore have been a representative of the distinctive peculiarity of the Egyptians; a type of the scientific mind, as well as of Science in general-fact added to fact, systematically arranged into a solid structure, devoid of any real grace or beauty, but nevertheless impressive by its mere bulk and symmetry.
Although majority the Pharaohs this period seem to have been wholly occupied with securing their power and gratifying their vanity, there were some who have left a name for wisdom and justice, notably Senefern and Menkaura, kings of the Fourth and Fifth Dynasty respectively
The Pyramid kings style themselves "Kings of Upper and Lower Egypt." Again, there is no record of how heir power was extended. Their tablets represent them as warring with the tribes of the Sinaitic peninsula, but there is no mention of any wars at home. But by whatever means they acquired power over Upper Egypt, it was lost again soon after.
The history from the Fourth to the Twelfth Dynasty furnishes little for instruction. Pyramids continue to be built, but on a smaller scale. Dynasty succeeds dynasty, usually after a period of violence and anarchy. But the Twelfth Dynasty presents names that deserve to be remembered. The Amen-en-hats and Usurtasens seem to have been wise rulers, who used their power for the' good of their subjects. Their energies were mainly directed toward the improvement of the country. They encouraged trade, and opened new channels for commerce. They erected forts for defense against the in- roads of their warlike neighbors. And, above all, they constructed that wonderful reservoir known as Lake Moeris. This lake was situated southwest of the Delta, and is said to have covered an area of more than one hundred and sixty square miles. Into this reservoir was conducted all the superfluous water of the Nile during the time of its annual overflow, to be again distributed through an extensive system of canals, when and where it was needed. By this, means fertility and abundance were secured to places which would otherwise have suffered.
During this dynasty no buildings of any note were erected, with the exception of that famous structure, the Labyrinth. But the Obelisk seems to have come into general favor. These immense monoliths were set up in pairs in front of the temples, probably with the same object as were the two pillars in the porch of the Temple at Jerusalem. The latter signified lower truths which support the higher (A. E. 219).
Amen-em-hat and Sabak-nefru-ra, his sister, close a dynasty of rulers, who form a marked contrast to the kings preceding them, for they seem to have had the welfare of their subjects truly at heart.
We must again pass over several dynasties, as their history would add nothing to our better understanding of this people, and shall at once proceed to that period when the Sons of Israel appear in Egypt. And this was the darkest period for the Egyptians themselves, for this was the time when they were under the rule of Hyksos, or Shepherd kings.
It is supposed that Egypt had previously been invaded the tribes on its eastern frontiers, and that they occupied certain parts of the Delta. But the Hyksos alone succeeded in conquering the whole country. It is not known who the Hyksos were. Authorities differ in their opinion as to the race to which they belonged. The bulk of them, at least, seem to have belonged to the Semitic race, but the portrait statues of the Hyksos kings still remaining have a decidedly Turanian cast. They were monotheists, who worshiped the god Sutech, identified by the Egyptians with their own god Seth, the Devil. And the Egyptians had cause to regard him and his devotees with horror and aversion. For the invaders, not content with imposing their rule upon the Egyptians, were bent upon abolishing the established religion. They burned the temples and razed them to the ground. They destroyed the images of the gods; and even the literature of the country perished in this indiscriminate destruction. It is claimed that nothing escaped the fury of the conquerors, except some tombs, and as it was customary not only to make inscriptions, historic and religious, on the walls of the tombs, but also to deposit papyri with the dead, some records of the past were in this way preserved.
It is supposed that during the rule of the Shepherd kings the Sons of Israel came to Egypt; and it has been observed with much reason that no native ruler could have been on the throne when Joseph appeared before Pharaoh, as the Egyptians had an unconquerable aversion to all strangers. Their exclusiveness is very marked throughout their history, and they maintain it so stubbornly that even their conquerors are forced to yield to it. Accordingly Joseph, who was second in power to the king only, had separate tables set for the Egyptians, as they refused to eat with the Israelites. Neither policy nor consideration for the rank and position of Joseph could induce them to yield their prejudices or to conceal their aversion and contempt for the foreigner. This exclusiveness, we are taught, arose from their aversion to the religion of others, intensified, no doubt, by the wrongs endured from their oppressors.
But, although they suffered many wrongs and indignitions at the hand of the conqueror, the Egyptians, it is asserted, were in many ways benefited by their temporary subjection. Their language, we are told, had been improved; their manners and custom's modified; and they had been made acquainted with many useful arts unknown to them before; so that the glorious era which followed the expulsion of the Hyksos was in great measure the result of the new impulse given to literature and art by the foreign race.
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But the benefits received were more than counterbalanced by the evil influences which the Hyksos left behind them. The' Egyptians, who before their coming were a quiet people, content with holding and defending their own country, now began to display a decided love of conquest. The love of luxury and ostentation, too, which was no doubt discountenanced by the kings of the Twelfth Dynasty, broke out in an increased form; evidently stimulated by the example of their Oriental rulers. But worse than all, polygamy, unknown heretofore in the history of Egypt, makes its appearance. Authorities are divided in their opinion as to the extent of this practice. One asserts that it was very limited; another, that it was authorized by law. However that may have been, there is little doubt but that its introduction was due to Semitic influences of The invasion of the Hyksos, judging from the effects their rule, must have been permitted for the sake of vastating the Egyptians more fully, so as to prepare them to perform a similar use to the Sons of Israel. The Egyptians had long ceased to worship the God of the Ancient Church. The love of self had long been dominant, and its natural result, the deification of man, had followed. The love of the world, however, did not manifest itself to any great degree during the early dynasties. It became more prevalent later, and manifested itself in the lust of conquest. The consummation of the Church is rapidly approaching. The remains of good become less. Thus the Sons of Israel, already alienated from the worship of the true God, are surrounded by a sphere which must sooner or later deprive them of what little knowledge of interior things they yet possessed. Indeed, this was the very object for which they were sent down to Egypt; for we are taught that "in order that they might be reduced to ignorance they were kept some hundred years in Egypt, and when they were taken out thence, they had lost all knowledge of the very name of JEHOVAH" (A. C. 4289). Thus the Hyksos performed a use in the LORD'S Divine Providence, and, although an evil one, it was nevertheless a use absolutely necessary in the preparation of the Sons of Israel to render them fit to form a Representative of the Church
After the expulsion of the Hyksos followed what is claimed to have been the most glorious era in the history of Egypt. The Pharaohs of the Eighteenth and Nineteenth Dynasties were a line of conquerors and builders, who filled Egypt with wealth and monuments. The temples built during these times were never surpassed for size or richness of decoration; as their ruins sufficiently testify. Indeed it is difficult to form an adequate idea of their size and magnificence without seeing them, judging from their description. Propylons, halls of columns, and obelisks, all on an enormous scale, and literally covered with bas-reliefs and inscriptions. But all this magnificence is not so much in honor of the gods as for the glorification of the king. The walls of, the temples, the columns, and the propylons are covered with representations of his exploits. He is the most conspicuous object all through. Colossi of himself are set up in various parts of the temple, and form the facade of temples. In fact, Egypt and its temples seem to exist for the glorification of the Pharaoh. This fact in itself is sufficient evidence, if others were wanting, of the complete consummation of the Church, whose judgment and condemnation was imminent, one of its effects being the destruction of Pharaoh and his host in the Sea Suph.
Thus much for Mizraim.
Because the Word is the Lord Himself 1896
Because the Word is the Lord Himself, therefore all and single things of the Word have been written about Him alone; from Isaiah to Malachi there is not anything which is not about the Lord, or in the opposite sense contrary to the Lord.-L. 2.
NOTES ON THE TABERNACLE 1896
FROM THE "ADVERSARIA"
(Concluded.)
Verses 14 and 15. Here is mentioned incidentally that in the ark were inclosed the testimony, the two tables of the law, the manna, and Aaron's stall "That the other writings of Moses were put in it, beside the law and placed there, besides the Song, does not appear as yet."
Verse 17. "The propitiatory [A. V. 'Mercy-seat'] . . . of pure gold was upon the ark, within the border, the border was formed on purpose for it, in order that it might surround and closely embrace it." The propitiatory measuring exactly the same as the ark, the "border" must have been a ledge of gold affixed on the outside of the ark's edge. "Propitiation was effected by the priest by victims, and especially by blood."
Verse 18. The cherubs were two in number, who "should look toward the east and the west, thus toward the evening and the morning." The cherubs are spoken of as proceeding out of the propitiatory, meaning probably that they were fused into one piece with it. "The ark was the instrumental, but the Law the principal. So the table was the instrumental, and the bread the principal."
Verses 23-31. "In the form of the table, almost the like occurs as in the ark, namely, that it was made of the moat excellent cedar, covered with gold, crowned with a border of pure gold, and this again with a band [A. C. claustrum], which was elevated to the height of a palm [or handbreadth], within which was the bread of faces." "Here like things occur as in the ark; but with this difference, that here a band is added, of a handbreadth's height: which was placed there instead of the cherubs, which were guards . . . so here the band, or here the border, or crown, was of pure gold."
"The golden instruments guarded those things which were of the bread." "It cannot as yet appear from the words, without a description, for what use these instruments were, namely, the little dishes, the incense-boxes [this word is translated 'cups' in the Arcana], the salvers, the little brooms [? scopulae] of pure gold. Then also what this word is, which the translators translate differently: namely that with which they were covered . . . namely that wine was poured into them, whether there was oil in them, and aromatics for the - incense, as appears: but in Chapter xxx, the altar of incense is treated of, wherefore here there were not aromatics in the incense-boxes, etc.: but Chapter xxix, 2, the bread of unleaveneds, wafers of unleaveneds mingled with oil are spoken of. Now did they contain those things which were needed to make the' bread, as oil, wheat, farina?"
"What the shaft [of the candlestick] is, that it was the most general, like the body in man, the trunk in a tree . . . so the reeds, which are like branches in a tree; and the bowls, which contain the fruit, or the hull of the fruit, with the blossoms, which are here called . . . pomegranates, and flowers."
Verse 32. "Six reeds went forth from the sides, three from each. . . .
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That it is said three reeds out of the one side, and three reeds out of the other, signifies that they went to the east and the west, thus similar as above in the ark and in the table." The pomegranate answers to the fruit, "as the bowl does to its hull or bark, which thus constitute one. It is said flowers, for the flowers were placed alongside [oppositi erant]." "Thus the bowls were eighteen in number, outside the candlestick, namely, three multiplied by six." That is to say, each of the six seeds or branches had three lamp-bowls.
Verse 34. "That there were yet four bowls in the candlestick signifies the same as the four corners in the table, and in the ark, thus the same as square." By the "candlestick" is here meant the shaft in contradistinction to the branches.
Verse 37. "But how many lights [lucernae] of the candlestick there were appears from the number of bowls, which were lamps [lampades, seu lucernae]. But here are added seven lights, which the lights of the candlestick were to cause to ascend-that is, with which they should kindle them. That these lights were separate, and were not called other than lights (for the rest were bowls) is because these . . . bowls are vessels"
Exodus xxvi, 1-6. "The habitation was made up of curtains, and indeed or ten." "Cotton [xylinum] was a snowy color, thus the foundation" . . . "colored threads interwoven from the white to the scarlet-red, the middle ones are hyacinthine, and purple." Here the white is placed in relation to the scarlet double dyed, so that in one place is the white, in another scarlet-red." In a subsequent paragraph this red is compared to the hot and rubescent rays of the sun, also to the dawn or the morning. In another paragraph, it is spoken of as to' the color of blood.
Verse 2. "The width had four cubits, hence came the height, namely, four multiplied by seven, whence results twenty-eight."
Verse 3. "That there were five curtains on each side, thus ten in number, hence was also indicated the common width, or that of all ten; namely, forty, for each curtain was of four cubits."
Verses 7-29. "Everything here as to the form, and many things cannot as yet be clearly understood, except from the delineation, which is preserved among the Jews, and thus delineated. Likewise from the description of the temple at Jerusalem, which agrees in every way with the ark, etc., and indeed in the temple still greater particulars are designated." Where the delineation preserved among the Jews may now be found is an interesting question.
"There were three things, namely, the inmost, or the Holy of Holies, from the law which was in the midst; the second was the habitation, otherwise called the Holy; the third now is the Tent." "The inmost was covered with solid gold and the most excellent cedar; the second was the work of an artificer, woven of those threads that have been mentioned; but this, or the tent, was of goat's-wool." "Eleven curtains; for the tent, as is still seen, there were ten, as for the habitation; but the superfluous hung in the tent." Verses 12 and 16.
Verse 8. "Upon the habitation, it appears to be round about, or for a covering, thus perhaps a girdle, surrounding it the height or length here is thirty cubits; and the width, as the curtain of the habitation, four cubits."
Exodus xxvii, 20, 21. Swedenborg concludes from the context that the oil was kept in the court, "as in the memory, for this is in the courtyard."
Notes and Reviews 1896
Morning Light notes that "The Debates on Theology between Charles Bradlaugh and accredited Representatives of Christianity" have been reissued in two volumes; but it is significant to observe that the three debates which he took part in with the Rev. Woodville Woodman are not included."
Title Unspecified 1896
THE second number of Den Nya Kyrkan opens with this passage from the Word: "I, Light, have come into the world, in order that all who believe in Me shall not remain in darkness" (John xii, 46). It also has a motto from the Writings, teaching that the LORD is the Doctrine, the Word, the Truth, and the Light. The editorials teach that knowledge concerning the LORD is the most important of all knowledges, and that it is in the Heavenly Doctrines of the New Church that we are privileged to acquire knowledges concerning Him. They also teach that now it is allowed to enter intellectually into the truths of faith, and that the Doctrines of the New Church are not the composition of men, but that they are revealed from the LORD Himself, and that by entering into them rationally, the understanding is more and more opened, and elevated into the light in which the angels of Heaven are, and that this light in its essence is truth. The sermon is on Fear: Its origin, quality, and use, translated from the English of the Rev. C. Th. Odhner. An article on "Confidence in Providence" from New Church Life, a continuation of the story "Emanuel," and some news notes complete the contents of this number.
Title Unspecified 1896
A WRITER to The Christian Register, a Unitarian journal, of January 30th, contributes an essay on "Swedenborg's Credibility." The writer contents himself with "proving the inaccuracy of some of Swedenborg's scientific statements. Of his theology he has nothing to say, except that "If it is found that what he asserts to be facts, are statements which are not true, the natural conclusion must be that his ipse dixit and his wonderful spiritual relations lose all claim to reliability." The work chosen for criticism is the Earths in the Universe. This work, perhaps more than any other, has been used to exalt man's self-intelligence, for the subject of it admits of so many theories which are the food of the natural mind of man. Then, too, the science of Astronomy engages so much the natural sight of man which at this day is exalted above the rational sight. Man's natural sight is ever leading him into fallacies from which only his rational can deliver him. The knowledge and acknowledgment of God is essential to the formation of a true rational, and as this is almost universally lacking with scientists at this day, one must not be surprised that Swedenborg's science, which requires the rational mind to comprehend it, is untenable to the natural mind of man. The writer complains of the statement that "Wherever an earth is, there are men inhabitants." He says, "Now we know that for untold ages, even after animal life appeared on our earth, there were no human inhabitants." How does he know? If he had known anything of the doctrine of Use he might have been able to see rationally the truth of Swedenborg's statement. It is useless to examine the writer's objections in particular, for rational arguments are conspicuous by their absence. The arguments are "theories" derived from the "facts" of modern science, which at this day gives birth to so many monstrosities. The writer says "It was common in Swedenborg's time to believe that the planets were all inhabited. If the 'angels' had told him that the moon was an exception it would have added somewhat to his credibility." That is, "tell me what I believe and I will believe what you tell me." But what of the credibility of the angels?
This essay called forth a letter in reply, in the issue of the same journal of February 20th. The author defends Swedenborg's science, and says in regard to the possibility of the moon having inhabitants, "I prefer not to limit the power of the Creator to conditions known to exist in the World." The author concludes an otherwise admirable defense with these words: "Instead of carping at the Swedish Seer, Unitarians should have a warm place in their hearts for him, so he was the first Unitarian [!] of his time, pointing out the error of Trinitarianism."
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Title Unspecified 1896
AFTER a two months' intermission, caused by ill health of the Editor and other causes, The New Church Standard, made its reappearance in February. The editorial notes treat of the subject of education, and especially of the subject of remains. The Rev. R. J. Tilson contributes a sermon on 'The Insinuation of Good)' The fifth Instalment on "The Hebrew of the Divine Word" treats of the letter H. The writer speaks of the middle H in the name "JEHOVAH" denoting Divine Good, and the final H, Divine Truth. His argument appears to be based on the misapprehension that in the original this letter has a mappig. The teaching might be confirmed by the fact that the H inserted into Abram's name is a middle letter, and that into Sara's is a final. A letter telling of the visit of the Rev. Messrs. Ottley and Odhner to Paris and other news complete an interesting issue of the Standard.
MANUSCRIPT EDITION OF THE "SUMMARIES OF THE INTERNAL SENSE OF THE PROPHETS AND PSALMS." 1896
A FEW advance copies of the manuscript edition of the Summaries of the Internal Sense of the Prophets and Psalms have arrived from Sweden, and fulfill every wish that could possibly have been raised concerning this edition. The manuscript is faithfully reproduced-the writing, the paper, and even the stains of time are brought visibly be ore us as they exist in the original manuscript. The work, done by the "Generation" Lithographic Establishment of Stockholm, under the supervision of Dr. E. W. Dahlgren, the Librarian of the Academy of Sciences, is perfect. The tasteful title-page is evidently the result of careful thought. Swedenborg himself gave no title to the manuscript, and the old cumbersome title of previous editions has been shortened by Prof. C. Th. Odhner to Summaries of the Internal Sense of the Prophetical Books and of the Psalms of David, a Posthumous Work of Emanuel Swedenborg, Servant of the LORD, to which is added the highly important statement in the Doctrine of the New Jerusalem concerning the Sacred Scripture, n. 97 "These summaries have been collated with the Word in Heaven, and are in conformity with it." The Academy of the New Church in Philadelphia are the publishers.
The book is neatly bound in parchment, and bears on the front cover, in gilt letters, the abbreviated title, Summaria Sensus Interni. The size is somewhat in excess of that proposed by the Book Room, being 20 1/4 x 8 inches. The Quarto edition has not yet arrived from Europe.
The present seems to be an opportune occasion to recall to our readers' attention the Book Room's letter inviting subscriptions (see New Church Life for 1895, page 124), and especially the excellent suggestion there made concerning the appropriateness of having in every public and private library, in every church and family repository, a fac-simile, such as this, of one of the manuscripts in which is ultimated on earth the Spiritual Sense of the Word as it exists in Heaven.
Those who are interested in this Book will find an historical account of it on pages 26 and following of the Life for 1893, and other particulars in the volume for 1895, pages 124, 187.
The doubt concerning the manner in which the sixteen universal statements are presented in this Book-raised by the variations between the Latin edition of Robert Hindmarsh and that of Emanuel Tafel is laid at rest at last. The Tübingen edition is the more faithful of the two. But, faithful as it is; it does not give an accurate idea of the manuscript and its contents. In the manuscript every chapter is presented continuously, but in the Tilbingen edition every verse or verse-group begins a new paragraph, excepting where it was found necessary to so arrange that the marginal figures should correspond in number to those of the manuscript. This has led to an arbitrary combination of verse-groups. It is difficult to explain this clearly unless the student have both the manuscript and the Tübingen edition before him. Let him carefully compare, for example, Jeremiah xxxiii, or xxxvi, in both editions, and he will understand.
Again, the arrangement of the contents of the first page of the manuscript carries with it a different sphere than the arrangement in the Tübingen edition, where part is consigned to the Editor's "Critical Notes" and part is printed at the beginning of the book in an order different from that of the manuscript.
To the general reader, and also to him who will possess the manuscript edition under notice, but who may find it difficult to decipher the writing, a description may not be unwelcome.
As to the first page, let those who have not the edition picture to themselves a long, narrow page, with a line drawn from top to bottom, dividing it into two columns. In the left-hand column, near the middle, is the list of works which Swedenborg proposed to publish; concerning the LORD; the Sacred Scripture; the Commandments; Faith; Divine Providence; Divine Omnipotence, Omniscience, Infinity, and Eternity; Life; and Divine Love and Wisdom. Nearly all of these, as is known, were subsequently published, and the particular study of the Word resulting in the work under notice was in preparation for the proposed publications.
At the bottom of the column, thus in the left-hand lower corner of the page, separated from the above list of Works by a space and by a transverse line, is, the list of sixteen or seventeen universals (published on the editorial page of the present issue of the Life) headed by the single word sequentia-i. e., "the following."
At the top of the right-hand column, thus in the upper right-hand corner of the page, are the words:
"Concerning the state of the humiliation of the LORD, that He prayed to the Father.
"That he prayed to the Father, Matt. xiv, to 23. John xvii, 9,15, 20. Luke v, 15; Luke xxii, 37-47. Mark i, 35; vi, 46. Mark xiv, 32-39, and upon the cross, that He be not forsaken, and elsewhere.
"That He was then conjoined to His Divine, as when He was baptized, that Heaven was opened, Luke iii, 21; when He was transfigured, He also played, Luke ix, 28, 29; and when he prayed concerning glorification, that it was said that He was glorified and would be glorified again, John xii, 42, 43..
"If they were to ask in the name of the LORD, that He would do, John xiv, 13, 14."
In the middle of the right-hand column, separated by a considerable space from the above, is this entry:
"From David:
"That they gave Him gall.
"That they divided His garments.
"That they hated Him without a cause.
"The stone which the architects rejected, Pa. cxviii, 21, 22."
The next page of the manuscript begins with these headings: (This and the following pages are not divided.)
1. Concerning the Church devastated.
2. Concerning the combats with the hells or temptations.
3. Concerning the last which was the Passion of the cross.
4. Concerning the glorification of the Human.
5. Concerning the New Church.
6. Concerning the new Heaven.
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Here upon follows the text of The Summaries of the Internal Sense, but in a writing which indicates a different time of composition from the above headings. Indeed the figures which are found in the margin throughout the work do not refer at all to these six headings, but to the sixteen universals. Comparison will show that the subjects of the six headings are all included in the list of the sixteen.
In common with other writers, Swedenborg was in the habit of revising his manuscript, and several of the alterations in this manuscript deserve notice.
In Jeremiah xxvii, which treats of the total devastation of the former Church, and of the establishment of the New, Swedenborg first wrote at verse 22, "that they would return after the land had been purified." This he crossed out, and inserted instead, "that the Church [would be formed] of others, after it had been delivered from profane things." The first statement applies to the literal sense rather than to the internal sense. At the same time the occurrence of both statements guards against the appearance which the letter might induce, that the men of the Old Church will be transformed into men of the New Church by the new conditions consequent upon the Second Advent. The New Church, as more fully explained in the Arcana, is raised up elsewhere, while the Old Christian Church abides in its worship, only comparatively few of them becoming converted to the New.
In Ezekiel i, Swedenborg first wrote, "Prophecy concerning the Word." He then inserted two words, the phrase thus reading, "Prophecy concerning the LORD as the Word." Again this alteration calls attention to a very important doctrine, and makes it prominent throughout the Book of Ezekiel-the very doctrine which is the subject of our editorial notes in the present issue, namely, that the LORD is the Word.
In Chapter xxxviii of the same prophet, speaking of the Church which confines itself to the literal sense of the Word, and whose worship is therefore external without any internal, it is first written, "that that worship will occupy the Church when it has been devastated, which will then be in an external without an internal." This was altered to read, "that that worship will occupy the Church, and will vastate it, which will then be in an external without an internal."
In the Psalms, the explanation, "It is to be known that because by David is understood the LORD, therefore where David speaks in the Psalms, there in the spiritual sense the LORD is signified, as in many other places which are to be adduced," was added afterward.
Psalm cxix is well known as the leading alphabetical Psalm, the first eight verses beginning each with an aleph, the second eight with beth, and so on throughout the Hebrew alphabet. To the summary of this Psalm Swedenborg added, "the initial letters here signify such things as are understood in the spiritual world." He crossed this out. Why? We may only conjecture that it was because the statement is a particular explanation of the letter of the Word, and as such is out of place in a brief summary of the internal sense. The statement is made elsewhere in the Writings though in different form.
The manuscript bears evidence that it was a copy of an earlier draft, for not only is it neatly written out, as is usual with Swedenborg's copies, but in two instances in the Psalms be mistook one portion of the manuscript for another, then, discovering his error, crossed it out, and copied anew. The same places show that the marginal figures were added after the summaries had been written, for the erased portions do not have them. The original draft seems not to have been preserved.
After giving the complete summaries of the internal sense of the Prophetical Books and of the Psalms, Swedenborg began to write similar summaries of the historical books, and the last two pages of the manuscript treat of this. He first wrote an introduction concerning the historicals of the Word, following it up with the words, "The historicals of the Word in a sum involve the things which follow." Then he wrote the summaries of twelve chapters of Genesis, crossed them out, and on the following page re-wrote them in a somewhat altered-form, and continued the treatise to chapter xvi. Here he stopped, concluding with the following reference to the Arcana Coelestia:
"But concerning these things, see in the Arcana Coelestia, while these things which are of the Church, signify those things which are of the LORD, for all things of the Word, in the spiritual sense, treat of the Church and of Heaven, but in the celestial sense concerning the LORD."
There is no doubt that it was this summary explanation of the Prophets and the Psalms to which Swedenborg refers when he says:
"While I read the Word through from the first chapter of Isaiah even to the last of Malachi, and the Psalms of David, it was given to perceive clearly that every verse communicated with some Society of Heaven, and that thus the Word with the universal Heaven" (S. S. 113. See also T. C. R. 272).
And similarly in the posthumous work on the Word:
"While I ran through the propheticals of the Word from Isaiah to Malachi, it was given to see that societies of heaven were excited in their order, and they perceived the spiritual sense corresponding to them, hence, from these and other evidences it appeared to me that there is a correspondence of the whole heaven with the Word in a series" (De Verbo, p. 21).
And of some of the summaries quoted in the Apocalypse Revealed, n. 43, he writes: "This explanation has been given to me out of Heaven from the LORD."
SECRETARY'S MONTHLY REPORT C. TH. ODHNER 1896
The General Church.
FEBRUARY-MARCH, 1896.
ALLENTOWN.
THE Rev. George G. Starkey preached here on March 8th, on the subject of the "LORD'S Prayer" to a congregation of twelve persons. In the evening the friends met Mr. Starkey at the house of Mr. John Kessler for conversation on spiritual subjects.
BROOKLYN.
ON March 1st, the Rev. Alfred Acton preached in Brooklyn to an audience of nine persons on the subject, "The Conceit of the Proprium" (Pa. xv, 3). Mr. Acton reports: "In place of a Doctrinal class we had an informal talk at the home of Mr. Klein, particularly on the subject of the exercise of charity in one's daily calling, and on the duty of isolated members of the Church in regard to the education of their children. At the close of the morning services I was waited upon by a reporter of The Brooklyn Times, to whom I gave a short outline of my discourse. On seeing the next issue of the Times, I was astonished to find that I had conducted services for 'The New Church of Jerusalem.'
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The reporter offered from a half to three-quarters of a column of the Times for the use of our ministers when they preach or lecture here. This will give us a means of reaching larger class of people than can be reached by lectures, and may be a means of drawing some to the Church."
DENVER.
ACCORDING to news lately received from Denver, the Society to which the Rev. Richard de Charms ministers, is in an active condition. A New Church School, covering the kindergarten and primary grades, has recently been opened. A class, studying The True Christian Religion, meets at the houses of various members every Thursday evening. A "Ladies' Society" meets every other week for the purpose of learning from the Writings the truths of Doctrines which are especially applicable to Newchurch women. A class studying the science of correspondences meets every Tuesday evening
GREENFORD, OHIO.
THE friends in Columbiana County, adjoining Greenford, enjoyed a visit from the Rev.' J. E. Bowers, on February 17th. On March 8th the Rev; Andrew Czerny preached in Greenford to an audience of fifteen persons on the subject, "Heaven to Those Who Receive Divine Truth from the LORD in Faith and Life" (John i, 12).
SCRANTON, PA.
THE Rev. E. S. Price visited the circle in Scranton on March 15th, when he conducted Divine Worship, preaching on the subject, "The Dispersion of the Falses of Evil" (Ex. vii, 10-12), to an audience of seventeen persons. In the evening he delivered a public lecture on "The Second Coming of the LORD," twenty-three persons attending. This increase in the attendance is encouraging. The evening audience would undoubtedly have been larger, but for a continuous fall of snow during the whole day. The local newspapers are assisting in calling attention to the New Church, though some of the reports are remarkable. We will quote a few lines from the Scranton Republican for March 16th:
"Swedenborgianism-The Doctrines Expounded to Interested Auditors.-Rev. E. S. Price, of Philadelphia, a Distinguished Apostle of that Faith, Clad in Full Canonicals, Surprises Many by His Denominational Comparisons-The Salient Forms of Worship. Rev. E. S. Price, of Philadelphia, expounded the Swedenborgian Doctrine yesterday at 412 Adams Avenue. Mr. Price is a man of distinguished appearance, in his massive figure and features bearing a striking resemblance to Governor Hastings."
The rest of the report is less sensational, and quite instructive.
THE REV. J. E. BOWERS.
CONTINUING his evangelistic journey through Western Pennsylvania, West Virginia, and Ohio, Mr. Bowers visited the isolated members of the Church in the city of Johnstown, on February 10th. He thence went to Blairsville, Pa., where a friend of "the higher Swedenborgianism" has made vain efforts to introduce the delirious tenets promulgated by "Philangi Dasa" in his book on Swedenborg, The Buddhist. On February 6th, Mr. Bowers preached in Allegheny, on invitation of the Rev. H. v. K. Crownfield, who ministers to the members who separated from the General Church, together with the Rev. John Whitehead. The following day the missionary visited Columbiana, and Salem, O. Returning to Allegheny, he preached a second time to Mr. Crownfield's congregation, on March 1st, and went thence to Stenbenville, O. The New Church was introduced here early in the present century, and the Rev. David Powell ministered here to a flourishing Society, but the New Church is now represented only by two persons. On March 3d, Mr. Bowers visited Wheeling, W. Va., calling upon Mr. and Mrs. Mortimer Pollock, who are firm friends of the General Church. No regular meetings are kept up in this important city, but the friends much enjoy a visit from a Priest of the Church, if he be a believer in the Divine Authority of the Writings. Some time ago a missionary of an adjoining State Association made special efforts here to prove that Swedenborg was not Divinely inspired, and his further visits were in consequence declined. From Wheeling, Mr. Bowers went to visit the isolated members in Bellaire, Bridgeport, and Farmington, O. During the past month he received, from various sources, fifty dollars and expended eight.
THE DIRECTORY.
A FULL Directory of all the members and friends of the General Church has now been compiled, thanks to the co-operation of friends in various parts of the world. This Directory contains the full name, occupation, and address of each adult, and the name and age of each minor. It includes also the names of the Pastor and the Church officers of each centre, the place and time of Sunday services and week-day meetings, and much further information which cannot fail to be of interest, convenience, and use. The publication of this important document is now under consideration. From the information now at hand, it appears that those who in one way or another are within the sphere of the General Church, number an aggregate of over fifteen hundred souls (men, women, young people, and children). These are distributed over nineteen States of the Union, and over Canada, Great Britain, Sweden, Germany, France, and South Africa. Who are they all? Just be ready for the Directory!
THE USES OF THE GENERAL CHURCH.
CONSIDERING the lamentable lack of support which the uses of the General Church are receiving at present from its members and friends, it may he necessary to point out again what these uses are.
They are all included in that most excellent of all uses, the salvation of human souls.
They include the support of the Priesthood, which is the Divinely appointed means for the work of the salvation of men, and, especially, the support of the Episcopal office, without which the Priesthood cannot work in wisdom and order. How is this office supported by the General Church? What means are put into the hands of the Priests, who are anxious to go forth to proclaim the Gospel of the Second Advent?
They include the tender nurture by the mother Church of those small and struggling circles of brethren, who are of our faith and love; and who, if properly cultivated, may grow up into flourishing, self-supporting Churches, affording fields for the young men who now are preparing for the Priesthood. Something is being done for this use, but how little! It is not opportunities that are lacking, but interest and means.
They include the proclamation of the everlasting Gospel of the LORD'S Divine Authority in the inspired Writings of the New Church, and all' the interior truths and goods consequent upon the acknowledgment of this authority. This is the especial mission of the General Church of the Advent to the New Church at large, which at this day is well-nigh perishing for want of this acknowledgment. Much could be done for this internal evangelization were means given to the Priests of the General Church.
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They include the proclamation of the everlasting Gospel of the Second Advent to the Simple who still are captive in the Old Church, the "dogs" who "eat the crumbs that fall from the master's table." Can we not spare some "crumbs" of our charity for this important work of external evangelization?
"Charity begins at home," but it does not end there. Our first duty is, undoubtedly, to look to our own salvation, and to the salvation of our children. But our duty and our love should not end there, or it will become nothing but another species of self-love. The love of the salvation of human souls, which is the very essential of charity, comes from the LORD alone, who seeks the eternal salvation of all souls. Shall our charity, then, be confined only to ourselves, or to the education of our own children, or to the development of the Church within our most immediate sphere and locality? Particulars cannot exist without a general, nor particular churches without a General Church.
Instead of worrying over matters of external organization, which are particularly the business of the Priesthood, would it not be well for the members of the Church to take these Divine uses of the Church into earnest consideration, and rise up to support them, lest we become unworthy to be entrusted with their stewardship? Respectfully submitted,
C. TH. ODHNER,
HUNTINGDON VALLEY, PA, Secretary.
March 24th, 1896=126.
REPORT OF THE TREASURER W. D. UPTEGRAFF 1896
THE following is the report of the Treasurer to March 20th:
Balance on hand February 16th $19.80
Received from Philadelphia members $50.00
" Pittsburgh " 7.00
" Allegheny " 1.00
" Waterloo " 4.00
" Allentown " 4.25
" Chicago " 2.00
" Sales of Calendars 9.53 77.78
Paid L. G. Jordan, on account of salary
" Andrew Czerny, traveling expenses,
Greenford, January and February 3.80
" Andrew Czerny, services, Jan. and Feb. 20.00
" C. Th. Odhner, trav'g expenses, Scranton
February 16th 6.00
" C. Th. Odhner, services, February 16th 10.00
" " postage 1.28
" Geo. Starkey, trav'g expenses, Allen-
town, February 8th 1.83
" Geo. G. Starkey, services, February 8th 10.00
" Enoch S. Price, trav'g expenses, Scranton,
March 15th 6.65
" Enoch S. Price, services, March 15th 10.00 $118.66
Balance on hand March 20th .11
Estimated requirements to April 16th:
Balance of salary of L. G. Jordan $149.35
On account of Greenford 23.80
" Brooklyn 12.34
" Allentown 12.00
" Printing Calendars, etc 28.60
$225.99
Estimated receipts:
From Philadelphia members $25.00
" Pittsburgh " 25.00
" Waterloo " 4.00
" Scranton " 5.00
" Allentown " 4.25
" Toronto " 5.00
" Chicago " 2.00
" Offerings 15.00
$85.25
During the month Mr. L. V. Riefstal has been appointed Local Treasurer at Chicago, and Mr. Rudolf Potts, Local Treasurer at Philadelphia.
The most favorable features of the present report are the contributions from Chicago and Allegheny members; but the unfavorable feature is the falling off in the contributions from the other centres, except Waterloo and Allentown.
Another favorable feature is the fact that the estimated requirements for the present month are $44.90 less than the estimate last month, which, of course, comes about through the reduction of the amount due Mr. Jordan, and shows that the running expenses are being kept fairly steady at about $75 a month, or just about the amount available for expenses last year.
Although the financial progress during the past six months has been as favorable as could be expected, yet there is still a very large proportion of the members who do not contribute to the work, and so long as the Church is compelled to depend upon the support of only a few members, its progress must be rather slow. As stated before in these reports, there is a great field for the work of the General Church, and there are ministers ready to take up the work, but comparatively little can be done with the present income. If, on the other hand, every member would contribute something, however small, and take some interest in the general affairs of the Church, there would be sufficient funds, and the work would go forward without hindrance. Take, for instance, the condition of affairs at Colchester, England. There is a small society and a school, both of which have had to suspend, but with even $10 a month from the general treasury both could be kept going. It is therefore hoped that every member will make an effort to do something, however small, toward the general work.
Contributions may be handed to the Local Treasurers, or sent direct to
W. D. UPTEGRAFF, Treasurer,
LIBERTY AND ATLANTIC AVENUES,
PITTSBURGH, PA.
Responsibility 1896
Communicated.
Responsibility for the views expressed in this Department rests with the writers.
SWEDENBORG THE NORSEMAN 1896
Child of the North was I,
Born neath the Swedish sky,
Born for emprise so high,
All nations wonder.
Not mine the truth I told,
God's truth, for men to hold,
Truth that hath rent the old
False Church asunder.
I many years of life
Spent in the world of strife;
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No children dear, or wife,
Made life a pleasure.
Deep read I learning's page,
Tried wisdom's depths to gauge,
Passed thus from youth to age,
Sought Heaven's treasure.
While here with fellow-men
Saw I beyond their ken,
Saw Heaven's truth, and then
Told them the story.
Through me the LORD brought down
His Church, the New, the Crown.
Not mine the high renown,
Not mine the glory.
Thus spake the Northern sage,
Who, though the hells might rage,
Did warfare boldly wage,
Their hosts confounding.
Fill high the flowing bowl,
Drink to his valiant soul,
Loud let the chorus roll,
His praise resounding.
This poem from the pen of the author of "Thou prophet and seer," etc., was read at the school-feast held in Philadelphia on the last anniversary of Swedenborg's birthday.
MUSICAL SKETCH 1896
FOR ADULTS.
MUSIC is a sublime language, because it is a language of the affections. How necessary, then, it is to cultivate this noble art! When its expressive tones touch the soul, pure thoughts and affections are born-if the heart be pure and Divine blessings are received more abundantly.
We are provided with beautiful music for our beloved Church, which proves that musical composition has begun in its true order. And now the question arises, Are we prepared to study it from a similar point of view? We fear not.
The mind, which is the real instrument, and is considered the work of God, is, in general, subordinated to the mechanical devices of man. Mental tone culture has been sadly neglected. A conception of the musical effects of an ordinary composition is out of the question, without resorting to some musical instrument for enlightenment." This is inverted order, and calls for reform.
An instrument may be used as a means to assist in gaining the desired end, but it was not intended that the mind should be an entire dependent upon it.
The mind can be cultivated to think and hear the sounds of the notes which are printed upon paper, as well as to sing them aloud, independently of any artificial medium. The mechanical power may then be acted upon, at pleasure, and bring forth the beautiful conception of a composition in all its grandeur, which is impressed upon the mental tablet in the first place, and transmitted to the mechanical process in the second. Thus musical order is sustained.
A beginning, at least, may be made toward this important step. Though progress may seem slow, we have eternity before us.
It is highly essential to begin the mental process at an early age. Children should be placed under its discipline at the very outset of their school education, if possible, that the result may prove a rich reward of true musical excellence.
FOR CHILDREN.
DEAR CHILDREN:-There are so many pretty stories connected with the study of music that we hope you will be very much interested in trying to understand a great deal about it. Perhaps you will be able to find some interesting stories also if you practice with thoughtful attention from time to time.
Music is a language which is very fascinating, and if you study the sounds of the notes and learn to sing them, you will be able, sometime, to read it almost as you read books, only music is read by tone. How delightful it would be if we were able to do so now! We can learn it by studying the Tonic Sol Fa system, in which all the notes are distinguished by certain names. Perhaps some of you know something about it? However, there is a story connected with the musical scale by using the degrees in their regular order from one to eight, according to this system.
Let us imagine that the notes of the scale are people living in a village which is situated along the hillside of a beautiful country which furnishes a fine slope for just such a village as this.
There are only seven families which inhabit this little paradise, as it may be called, because it is surrounded with such delightful views. There are landscapes with towering mountains, and groves of tall trees, with graceful branches waving gently in the air, while myriad of little leaves utter muffled sounds at being thus disturbed. Then there are lakes of pure water, and murmuring brooks which look like silver threads winding through meadows and fields where flocks and herds are wont to graze, and wild-flowers grow in great profusion upon their banks.
The more immediate surroundings consist of flower-gardens and lawns, designed with exquisite taste and careful management. Beautiful trees inhabited by song-birds of bright plumage, add a charming effect to the scene. Near the foot of the hill a small lake spreads its surface of tranquil water, in shapely outline, with here and there a swan floating gracefully between groups of water-plants, which bend beneath the weight of buds and opening flowers.
The buildings are elegant, both in form and ornamentation. Near by are trees laden with luscious fruits and vine-covered arbors with rich clusters of grapes which hang in great abundance suspended by slender stems from the parent vine.
It requires only eight buildings to complete the form of this village, and seven families to inhabit it. Each household has a number of musical members belonging to it, though it is not necessary to describe all of them, only the most prominent singer of each family.
No. 1, at the foot of the hill is the foundation, or basis, upon which the whole village rests. And No. 8. is the crown in the form of a magnificent palace. These' two residences belong to Mr. Doh. They are beautiful representative forms of the individual character of this princely son of song. He is the most prominent ruler, because he is the beginning and the end, the first and the last of the musical realm. In this he represents the Lord. His voice is like a strong support which is so firm and true, and yet so pure; it calls to mind the power of Love Divine. The lofty brow effects an image of the mind, well stored with noble acts which rest upon the golden base of truth and justice. He bears a manly picture of the human form, distinctly marked with manners, cultured and refined.
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A trusty youth of-No 2 is worthy of the place he fills. His name is Mr. Ray. With heart-felt tones in accents clear; he sings so earnestly, supported by the sphere of Mr. Doh. The love of Truth Divine is brought to mind. Upon his handsome face the charming bloom of youth her rosy hue hath pressed; and with a shapely form of human mold he brings to view a pleasing specimen of man.
No. 3, a lady fair, excels in song. Miss Mee is graceful, modest, and refined. Her gifted voice, of rare attractive tone, doth elevate the mind to purity and peace beyond this world of strife. She is beloved by all; her winning influence finds its way into the heart and there it stays.
A fine romance unites her with the name of Mr. Fah, who holds the highest place at No. 4. A sphere attracts them to each other with a warmth which calls to mind Conjugial Love.
The air of independence well becomes his part in song, which calls for it. Intelligence is written on his brow; with features formed to beautify the face, his tall and stately form becomes him well. Inclined to wit and humor, thus he leads a merry life combined with useful acts which tend to high degrees of spiritual light.
The home of Mr. Sohl is No. 5. Re has a cheerful temper, well disposed to government (a trait which also shows itself in Mr. Fah). With honest face of intellectual cast, he ranks in high degree the next to Mr. Doh. This calls to mind the love of doing Use. His voice is prominent, so pleasing, that it sends a thrill of admiration with each sound to all who hear it. His form and manners all agree to make appearance fine.
We find Miss Lah at No. 6, a quiet, pensive lady. A fine poetic sentiment is felt through all her vocal powers. It seems as if some captive bird had lent its wings to bear the story of its woe, such plaintive, tender tones she sings. It brings to mind a longing for a heavenly state of peace where pure affections dwell. In her that gentle sphere of innocence is felt. Her movements, too, are of that easy natural grace which so becomes a form of beauty.
A youthful lad who takes the lead in vocal art at No. 7, by name, is Master See. His voice is somewhat sharp, which is no fault, because it is required. He is so willing to be taught, and shows a preference to Mr. Doh who often leads him home. This calls to mind affection for Obedience. His face is wreathed with smiles which is the outward form of inner loveliness.
At No. 8 the voice of Mr. Doh is heard again in all the eloquence of song, much higher than at first.
There are brothers and sisters also who sing, what is commonly called, sharp and fiat. It is wonderful what a variety of affections those musical characters express! Their government is similar to that of our much-loved Church, principally by three degrees: Tonic, Dominant, and Sub-dominant. Mr. Doh is the "Tonic" governor, Mr. Sohl the "Dominant," and Mr. Fah the "Sub-dominant." How necessary true order is to the support of all things!
All kinds of music are created by means of the inhabitants of this interesting village. It performs a great use to those who are delighted with its charming language, and who wish to make a study of it.
For instance, when you hear the singing of the great command "Shema Yisrael," or sing it yourselves, it opens the door of the mind to let in the affection of love to the LORD, that He may enter and dwell in your thoughts, to direct them to heavenly delights which were described for you, that you may be provided with beautiful scenes to furnish your imaginary picture galleries with works of art from Heaven.
How delightful it is in the heavens where the angels are in love to the LORD! He has sent us a description of the light, that it is flame-colored or golden, and that the garments of the angels are purple, and all objects to their eyes seem t& laugh, sport, and live.
Imagine the beauty of the landscapes with flowers, fountains, and trees surrounding magnificent palaces, formed of shining gold and precious stones, with windows of crystal set in frames of gold, everything in perfect harmony as to proportion and beauty.
The buildings within are adorned with carvings of great variety. And upon tables of silver overlaid with gold are heavenly forms of use made of precious stones and gems, and many other things which no one on earth has ever seen.
Then the picture of the Holy City, the New Jerusalem, which was formed of pure gold, like unto clear glass, we are told, which, no doubt, you have in full description ready to call to mind when you hear the singing of the Twenty-third Psalm and other Psalms which treat directly of the New Church which is so dear to us.
The song, "Our Glorious Church," also brings to mind Conjugial Love, with which are connected the most delightful scenes that can be imagined. The husband and wife who were seen coming from the third heaven in a chariot which glittered in the distance like a diamond, and was drawn by young horses, white as snow, is a charming scene.
And the rainbow rosary, where the seven angel-wives were. sitting, is another scene of great beauty. The roses or flowers of a purple color formed the outside circle; and next, others of a yellow golden color, the inside, and next to these were those of a blue color, and the inmost were of a bright green. These flowers were arranged in the form of a rainbow with rainbow colors. What a picture!
Such scenes as these and others, perhaps, you have already in your imaginations, that you can wander in heavenly delights which our "New Music" can rouse up and call forth with increased beauty.
The LORD is so merciful and kind to try in so many ways to lead us in the way which He wishes us to go-which is Heaven.
We all have affections for things which are delightful and pleasing, and music has a tendency to remind us of them. All your musical exercises and studies are expressive of pleasing associations, which can be applied to make them more interesting and attractive than they otherwise are.
May you be willing workers in this useful field of action, is the sincere wish of
AN ARDENT LOVER OF MUSIC.
CENTENARY OF DR. TAFEL'S BIRTH 1896
THE centenary of the birth of Dr. John Frederick Emanuel Tafel, the editor of the first Latin reprint of the Writings, translator of many of them into German, and champion of the New Church in German lands, was celebrated in Zurich, Switzerland, on February 17th. News was received in Zurich of similar celebrations in Stuttgart in Germany, Vienna in Austria, and Budapest and Gyorkony in Hungary. The Rev. Fedor Goerwitz's address, embodying an account of Dr. Tafel's life and works, is published in Monatblatter for February and March.
64
LIFE OF THE NEW CHURCH Various 1896
NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF the NEW CHURCH.
TERMS:-One Dollar per annum, payable in advance.
FOUR SHILLINGS IN GREAT BRITAIN.
THE EDITOR'S address is "The Maples," Huntingdon Valley, Montgomery Co., Pa.
Address all business communications to Academy Book Room, Carl Hj. Asplundh, Manager, No. 1821 Wallace Street, Philadelphia, Pa.
Subscriptions also received through the following agents:
UNITED STATES.
Chicago, Ill., Mr. A. E. Nelson, Chicago Agent of Academy Book Room, No. 565 West Superior Street.
Denver, Col., Mr. Geo. W. Tyler, Denver Agent of Academy Book Room, No. 544 South Thirteenth Street.
Pittsburgh, Pa, Mr. Wm. Rott, Pittsburgh Agent of Academy Book Room, Tenth and Carson Streets.
CANADA.
Toronto, Ont., Mr. R. Carswell, No. 20 Equity Chambers.
Waterloo, Mr. Rudolf Roschman.
GREAT BRITAIN.
Mr. Wiebe Posthuma, Agent for Great Britain, of Academy Book Boom, Burton Road, Brixton, London, S.W.
PHILADELPHIA, APRIL, 1896=126.
CONTENTS. PAGE.
EDITORIAL: Notes 49
Conceit of Intelligence (a Sermon) 50
Falses and Evils to be Avoided (Ex. XXIII, 1-13) 53
Egypt, VI 54
Note, on the Tabernacle. From the Adversaria
(Concluded) 56
NOTES AND REVIEWS 57
Manuscript Edition of the Summaries of the Internal
Sense of the Prophets and Psalms 58
THE GENERAL CHURCH:
The Secretary's Monthly Report 59
Report of the Treasurer 61
COMMUNICATED:
Swedenborg the Norseman (a Poem) 61
A Musical Sketch 62
Centenary of Dr. Emanuel Tafel's Birth 63
LIFE OF THE NEW CHURCH:
The Academy of the New Church 64
The General Church 64
The Church at Large 64
Births and Deaths 54
Academy Book Room 54
THE ACADEMY OF THE NEW CHURCH.
Philadelphia.-ON March 1st, Bishop Pendleton preached on "Use the Internal of the Church" (Matt. xxiii, 4-7). On March 8th Pastor Odhner preached on The History of the LORD'S Birth." On March 16th Bishop Pendleton preached on The Conceit of Intelligence" (Matt. xxiii 8) On March 22d Minister Acton preached on "Love of Gain in the Church (Ps. xv, 5). On March 29th Bishop Pendleton conducted services which included the administration of the rite of coming of age, Mr. Alexander Moir being recognized as sui juris.
ON account of the death of Miss Annie Roehner a memorial service was held in the Hall of Worship on North Street, on the afternoon of March 8th, Bishop Pendleton officiating.
ON Friday evening, March 6th, in place of the usual classes, a social was given in the school building in Huntingdon Valley, a special feature being the wearing of fancy costumes and, in the first of the evening, masks.
ON Monday, March 9th, the Chancellor at the close of the opening exercises, announced a change in the order of government of the Academy Schools in Philadelphia There are now four departments, namely the Theological School, the College, the Boys' School, and the Girls' School. Each department has its own principal, who appoints his assistants and determines the course of studies to be pursued in that department. The Chancellor continues at the head of the Schools-Vice-Chancellor Pendleton has charge of the Theological School, Professor Price of the College, the Rev. Homer Synnestvedt of the Boys' School, as heretofore, and Miss H. S. Ashley is principal of the Girls' School.
Professor Price has named the College the Maschil College. Maschil means "making intelligent," and is derived from a Hebrew root meaning "to be prudent, intelligent."
THE GENERAL CHURCH OF THE ADVENT OF THE LORD.
London.-THE circle of receivers of the Doctrines, at Caterham, Surrey, met on December 9th, under the Presidency of Pastor Tilson, who addressed them on the distinctive uses of the general Church of the Advent of the LORD, and invited them to come into membership with that body. He further explained that with the sanction of the Bishop he desired to take leave of them as their immediate Pastor, and asked them to look to their friend and fellow-resident, the Rev. G. C. Ottley, as their Pastor and governor in spiritual things.
The persons present having expressed their willingness and desire to come into this relationship to Pastor Ottley, he addressed them in an eloquent and impressive speech on the duties of the members of the Church in this, the period of the utter vastation of the first Christian Church.
ON December 4th the house of the Rev. G. C. Ottley, at Caterham, Surrey, was dedicated to the uses of true home life, in the presence of the family and a few guests, among whom were Pastor Ottley's colleagues in the work of the School of the Academy, in Brixton. Pastor Tilson officiated. A description of the services will be found in the February issue of The New Church Standard.
THE CHURCH AT LARGE.
THE UNITED STATES.
New York.-THE New York Association held its Thirty-second Anniversary meeting on February 22d. The meeting was well attended. Seven ministers besides delegates were in attendance. The Rev. Wm. Diehl delivered an address on "The Present State of the New Church and What is Needed," in which he brought out the principles and the methods by which the Church should seek a proper reception in the world. The Rev. S. S. Seward was selected Presiding Minister and the Rev. Adolph Roeder, Secretary. Two women were nominated for the Board of Directors but they failed of election.
GREAT BRITAIN.
London.-THE Rev. S. C. Eby has resigned his pastorate of the Camden Road Society. His resignation will take effect October 1st, when he expects to return to this country.
A MEETING was held in London on February 13th, to consider the L10,000 Missionary Scheme. Mr. Backhouse, the originator of the scheme, said that he "supposed that there was not a Newchurchman who would affirm that the position of the New Church in the world was satisfactory. According to the last Minutes of Conference, there are in the United Kingdom 82 Societies and about one half of them are without a minister or recognized leader. One-third of these Societies had a membership that did not exceed 26." Mr. Gunton in his remarks said "All the foregoing statements show that the world needs, not necessarily wants, what the Church has to present."
Northampton.-THE Rev. Lewis A. Slight, of Paisley, has accepted an invitation to become the Pastor of the Northampton Society, and hopes to enter on the duties on May 31st.
Alloa.-THE New Church Society in this place has received the ministrations of the Rev. R. T. Crockett a Congregational minister, late of Worthing, who has lately become a receiver of New Church Doctrine.
MANUSCRIPT EDITION OF THE SUMMARIES OF THE INTERNAL SENSE OF THE PROPHETS AND PSALMS 1896
has been completed, and we now can announce the arrival of a few advance copies of the folio edition.
The quarta edition has not yet been received, but is expected shortly.
The price of either edition, bound in parchment, will be $3.00. We invite all that have not yet subscribed, but are interested in this work, to send their order, stating size desired, to
Academy Book Room,
1821 Wallace Street,
Philadelphia, Pa.
DEN NYA KYRKAN.(The New Church.) 1896
A Swedish New Church journal, published in Stockholm and edited by the Rev. Joseph E. Boyesen. Price, $1.00 per annum. Sample copies may be had on application to the Academy Book Room, which also receives subscriptions for same.
LIST OF THE WRITINGS OF EMANUEL SWEDENBORG CARL HJ. ASPLUNDH 1896
published in the Swedish language and on sale at this place, will be furnished on application.
ACADEMY BOOK ROOM,
1821 Wallace Street,
Philadelphia, Pa.
CARL HJ. ASPLUNDH, Manager.
65
Make you a new Heart 1896
Vol. XVI, No. 5. PHILADELPHIA, MAY, 1896=126 Whole No. 187.
Make you a new Heart and a new Spirit, why will ye die; O house of Israel.-Ex. xviii, 31.
Title Unspecified 1896
THE humanity of man consists in his ability to raise his understanding above the thoughts excited in it by the will; when, seeing truth in the light of heaven, it can condemn the lusts of the will, which the truth exposes. It also consists in the faculty of likewise elevating the will into corresponding heat. Thus are formed the new will and the new understanding signified in the Word by the repeated injunction, "Make you a new heart and a new spirit, why will ye die, O house of Israel?" for the apparent life of the old will and understanding is spiritual death.
Whence comes this ability? Man is born evil. His will is totally defiled with hereditary inclinations to evils of every kind, and as the will forms the understanding and causes it to favor its lusts, how is it possible for the understanding to be elevated above the plane of its master the will? This question brings us face to face with one of the greatest miracles in creation; the miracle of the separation of the understanding from the will, so frequently referred to in the Doctrines of the New Church.
Title Unspecified 1896
A CONCRETE idea of this separation is given in the closing portion of the Angelic Wisdom concerning the Divine Love and the Divine Wisdom, where the correspondence of the heart and lungs with the will and understanding is very fully treated of. There are two modes of influx of the heart into the lungs, one immediate, and the other mediate; one directly from the heart, by way of the pulmonary blood-vessels, the other indirectly by the bronchial blood-vessels which come away from the aorta and the vena cava or their branches; and it is by virtue of the latter set of vessels, in which the flow of blood can he retarded, accelerated, or stopped, that the lungs are enabled to respire non-synchronously with the heart. Although the original formatives of the lungs, holding sway for the heart in the lungs before the latter were opened by the first breath of the newly-born babe, yet in their post-natal existence they have surrendered the vice-regency to the pulmonary vessels, and thenceforth provide for the autocracy of the lungs.
So also it is by an intermediate that the understanding is able to think in dissonance of the will's imperious desire. Mediate affections, which indeed have their origin in the will, but which can be bent to another purpose, are used by the LORD to enable man to obtain breaths of heavenly air with which the lusts of his will may be purified in the perceptive faculties of the understanding. These affections are the common loves of acquiring science and reason for the sake of furthering one's reputation or wealth. Thus raised into a higher atmosphere, although under the stimulus of a selfish affection, the understanding can view the will beneath itself and judge of its quality.
Meanwhile another influence is active. From the interiors of man, where, during the innocent and peaceful states of infancy and childhood, and from them, the LORD has formed a habitation for Himself: the initiament of a new will, He inflows with charity into the truth acquired in the understanding, and as man perceives this good of charity and welcomes it-as he "opens the door" and invites the good into his conscious life, by compelling himself to abandon and flee from the evils which constantly allure him through his old will,-charity insinuates itself into the truth, a conscience is formed, and the initiament of the new will begins to be appropriated to him by the LORD,-it becomes as it were his. It takes the place of his old proprium, and becomes the new, the celestial or heavenly proprium. The LORD had been dwelling in him before: he also now dwells in the LORD. Thus his will is elevated into the heat or heaven which emanates from the LORD.
It will be understood that although it is said that the understanding is elevated into the light of heaven, and the will into the heat of heaven, yet the old will and the old understanding are not so raised. This is the appearance, but in reality a higher degree of these faculties is opened and developed.
Title Unspecified 1896
THE old will is the embodiment of states of hatred, revenge, cruelty, lust, pride, the offspring of love of self, and love of the world; the new will is the embodiment of states of innocence, peace, conjugial love, humility, the love of use for the sake of use, thus for the sake of the neighbor, all offspring of love of the neighbor and love of the LORD. Innocence, peace, good-will are of and from the LORD, and so the new will, constituted of these celestial goods, is the LORD'S will in man. Before man's own will, following the line of hereditary and acquired inclinations; is active, the new will, in the form of a nucleus or beginning, begins to be formed by the LORD Himself in infancy and childhood, by insinuating innocence and contentment, and the many little virtues and graces of an infantile and childish love of the parent and charity toward companions. These are states that the LORD insinuates. The co-operation of the parent is mainly effective in guarding these pure gifts of the LORD from violent interruption and, encroachment. Man cannot convey these states to the child, but he can further their reception by withholding those things that would do violence to them, by instruction, warning, and punishment, and he can encourage the manifestation of the goods that go to form the initiament of the new will, and thus strengthen the foundations.
Title Unspecified 1896
New will is thus formed initially during the period of the storing up of remains and by means of them. For remains are states of something; indeed they are things in form. Remains are things, and spiritual things are substantial. And as all celestial and spiritual things are formed and arranged according to order by the LORD, from Whom they are; so the states of good and truth from infancy onward are celestial and spiritual substances formed and arranged in perfect order-that is, in human order, an order which is the image of the Divine Will.
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Thus do they constitute the initiament of the new will, whose form is celestial, while the essence and form of the old will are infernal.
Through the initiament of the new will, which is the LORD'S abode with man, He excites to good and truth, while the evil will from below excites to evil and falsity. Thus man is in perfect equilibrium between two forces, and can choose freely to follow the one, or the other.
Title Unspecified 1896
AND as the states which constitute the remains are purely of the LORD, the reformation and regeneration of man effected through it is the work of the LORD alone. "I will give you a new heart, and a new spirit I will give in the midst of you," says the LORD. And when He says to man elsewhere, "Make you a new heart and a new spirit, why will ye die, O house of Israel?" it is to stimulate man to co-operate in the work by receiving the truth into his understanding and suffering the LORD to reform and regenerate him. And this is said not only of man individually, but also of societary man. It is the duty of educators to bend and temper the hereditary evils of their charges, lest those evils should begin to be confirmed in youth; but the power to do so comes from the LORD'S continual influx and presence. Man cannot make a new will or a new understanding for the spirit, any more than he can make a new heart or a new breath for the body. And in the recognition of, this he cries out to the LORD, "A clean heart create for me, O God and a firm spirit renew in the midst of me."
understanding is the medium 1896
The understanding is the medium, that the will may be reformed; and then that the will may afterward appear in form such as it is, by means of the understanding.- A. K 295.
BIRTH OF THE SPIRITUAL MAN Rev. N. D. PENDLETON 1896
TEMPTATIONS are the pains of spiritual child-birth; therefore they are inevitable.
As no child is born into the world without travail; neither can the spiritual man be born without temptations. This has always been the case, and so it will always continue to be. For man is not spiritual when he is born in the world; he is merely natural, so that from natural he must become spiritual-that is, he must be born again or reborn. This rebirth or regeneration-which is a Latin word meaning rebirth-is an actual in-building of a spiritual or heavenly man within the natural. Of course, the possibility or plane for this re-building is connate, or born in man; but the actual in building or creation takes place in adult life. The first twenty years of man's life are spent in gathering materials out of which the spiritual man is to be built. These materials are the truths of faith from the Word, and various natural good affections to which they are adjoined. These are called remains, because when gathered, they are stored up interiorly in man; not in the internal or spiritual man, for this is not yet formed, but in the interiors of the natural man.
The material thus gathered is formed by the Divine hand into a kind of womb and made pregnant. The child thence born is a son of God; an inhabitant of Heaven, a spiritual man.
Every step in the process of this re-birth is accompanied by spiritual travail, according to an eternal law of order, which is, that what is lower must die, in order that what is higher may live, and death is painful.
The death of the natural body is thus but the completion of the birth of the spiritual body, and with this death, man passes his last temptation. In after life there are vastations, but no temptations-that is, temptations which involve or affect the end. This law of order operates throughout the whole course of regeneration or re-birth, consequently with every step there is a death of what is lower, followed by a birth of what is higher; and this death is invariably accompanied by the pains of spiritual travail, called temptation-combats, for these are but a sign that death is taking place.
We note that in the beginning the truths of faith are adjoined to natural good affections. Abstractly these truths involve spiritual and heavenly things, but in reality they are only natural, by virtue of their adjunction to natural good affections. Before they can become really spiritual, they must be separated from the natural good, and conjoined to genuine spiritual good. Such a conjunction is the birth of the spiritual man.
The trials of temptation come, not when spiritual truth is being conjoined with spiritual good, but when this truth is being separated from its adjoined natural good, thereby devoting that good to death, in order that the spiritual good may take its place.
In the beginning every man is introduced to heavenly things by means of natural delights. This is the first state of the individual man, and it is also the first state of the Church. But natural delight is temporal, not eternal; it has its limit and it comes to its end. It is capable of being temporarily adjoined to spiritual truth, not permanently conjoined. In the first state, or as long as this adjunction lasts, there is a resemblance of the life of heaven in it; but it is only a semblance. The time comes when the man, or maybe the Church, is startled to find that the natural no longer responds with delight, as of old, to the apperception of spiritual truth; and the discovery brings distress of mind, and is the beginning of woe.
Truth cannot live alone; it will die unless it is joined to some delight. Man feels this, and a struggle beg ins within him, which may truly be said to be a matter of life and death. Unless some more internal affection is born within him, with which the truth of his faith may be conjoined, it is all over with him, and he will know his faith no more.
His natural affections are no longer adequate, nor to the purpose; they have found their limit and reached their end.
The man stands as one at a mountain's base; above all seems cold and uninviting; below there are green fields and delightful pastures. He is tempted to give up his journey and descend, but he knows that if he does so it will be as a beast of prey.
The mercy of the LORD surrounds the man in these his first struggles, for he is not very strong, nor does he clearly understand his own state. Therefore, at first such states are but momentary, and make but slight impression. Like a flash they come and are, gone, being in effect like a slight stricture on one's love. Nevertheless, they are the beginning of spiritual -parturiency, and they gradually increase in severity and duration.
If all natural delights were suddenly and permanently separated from the truths of faith, there could be but one result.
Therefore the LORD provides that this should be done very gradually, and in just the degree that spiritual good can be born, descend, and take its place.
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As these reductions and abstractions of man's natural affections become more marked, the end begins to dawn upon him, and he realizes that the life of heaven which he must attain is a very different thing from what he had first supposed. It now comes to him that he must in very truth give up the world, that his delight in worldly things must in the end come to certain death; that to love the things of heaven with a worldly love is to transfer the things of the world to heaven, thus it is to love an imaginary heaven, not the real one.
In a word, he comes to see that his love, which is his life, must be transformed into another and very different love, and this gradually by means of pains and travails.
The natural man abhors pain as the greatest of all evils; it delights in pleasure as the greatest of all goods. Pain and pleasure are but manifestations of love, and strangely enough their external effects as to sensation are quite similar. But they arise from different causes. Pain is the result of a stricture of man's love, pleasure comes from its expansion. These two are the heritage of every mortal man, for he is conceived in pleasure and born in pain.
By these two all things come, both the good and the bad. Without pleasure we would sleep supine, without pain we could not be lifted above the merest animal instincts. Every heroic action is a result of pain; by it character is developed and made strong, and this is especially true of spiritual character. And yet by instinct we avoid it, and are disposed to regard it as the great evil. Certainly we are not to invite it, in order to make ourselves pseudo-martyrs, but when it comes we must meet it, overcome it, and enjoy the good which it brings. However much men would avoid pain, they cannot do so long as they have life which is love.
Even the angels of heaven experience something like pain, when twilight falls upon them. For we are told they return into the state of their natural affections as in the world, and this by contrast is pain-not absolute, but relative-and by virtue of this the next day dawns with renewed glory.
Our LORD came into the world and saved mankind, through pains of which we may speak, but may not know.
The spiritual man, therefore, when born is a child of pain and affliction, it cannot be otherwise. To a little child a bruise is a sore affliction. To a man it is nothing. To the natural man trials and misfortunes are calamities; to the spiritual man they are of no moment, except for the good which they serve to introduce.
Thus as we learn to love higher things we learn to look down with equanimity upon the pain caused by lower things.
A child is sore distressed by a bruise because it loves its body and is not fortified by any higher love. The man has-learned to love something more than the mere body. The spiritual man has learned to love something more than the things of the world. Whatever we love, that we conjoin to ourselves, to separate it causes pain to the love. Whatever we love supremely that we make of our life; and to separate it would cause death.
In the beginning we love self and the world supremely; this love constitutes our, life, therefore we must be born again; for this first life can never enter heaven.
Therefore, it must die slowly but surely. Man's first perception that the natural affections must die is when they fail to respond with delight to spiritual things, thereby discovering a more interior love. When this is done, the man is given a foretaste of heaven and he wills to put all things of the world and self under his feet. An entirely new ideal is before him. He looks within for all the joy and happiness of his life. Well knowing that there is no happiness except that which comes from his Heavenly Father, and that in the conjunction of good and truth is the fruit of his spiritual increase, he no longer depends as formerly upon his external surroundings; for he has begun his citizenship of the heavenly kingdom, for this kingdom is within him, in the conjunction of spiritual good with spiritual truth.
It is most true that man must pass through many states, and endure much, before he can be in heaven as are the angels. Heaven must be in him a long time before he can be in heaven. But it is certain that as soon as there is a conjunction of heavenly good and truth in him, he then becomes interiorly an inhabitant of heaven.
It is not given to man to know when this takes place; but he is constantly uplifted by the hope that it is taking place, and if he is faithful, he may be assured that it will take place, that he will be born again, and receive the heavenly inheritance.
We speak of the death of natural affections, in order that spiritual affections may be born and live; but we must understand that by death is here- meant that the natural affections must become quiescent, and, as it were, die. They are never really extinguished; they always remain in the natural, and can at any time be called into activity, If man's natural affections were totally extinguished, his soul would in time be reabsorbed into the Divine. Therefore they always remain and constitute his proprium or self-hood. Upon these natural affections his spirit is built as a superstructure, and however near he may draw to the Divine, yet is he held back by his proprium. Thus is his individuality always maintained.
This birth of the spiritual man from the natural, this resurrection from the dead is beautifully illustrated in nature by the transformation of the worm into the butterfly. The worm dies that the butterfly may live, and this is the whole story of the development of man from the cradle to the grave, and ever afterward.
A seed falls into the ground. It dies in giving birth to the stalk. The loves of our childhood die in giving birth to the loves of our manhood.
Our natural affections die in giving birth to our spiritual affections, and finally, our natural body dies in giving birth to our spiritual body. Even in heaven present states die in giving birth to the future. And so it is with man. There is pain in giving up the old and great joy in putting on the new.
When the evils of the will have been removed 1896
When the evils of the will have been removed, the will of good acts as one with the understanding of truth.- A. E. 1170.
IMPLANTATION OF THE TRUTHS OF FAITH AND THE GOODS OF LIFE 1896
EXODUS XXIII, 14-21.
(14-19.) MAN inevitably seizes upon and cherishes falses. This is true even of the man of the Church, although he has been instructed in truths from his infancy onward; for the evils which are his inheritance, or which he may have acquired in his life, constantly pervert the sight of his understanding, and obscure the truth and lead him to see it in the shade of fallacies, which, by confirmation, become falses.
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It is for this reason that the priesthood is needed, whose special gift of illustration shall lead the thought of men out of the obscurity and darkness in which they become involved, and which would otherwise engulf and destroy them. The children of Israel represented the Church, and as they were commanded to observe three feasts in a year, so the men of the Church permanently worship the LORD and give thanks unto Him because He delivers them from the damnation of hell by purifying them from falses, introducing them by truths into good, and finally, when they are in good, raising them into heaven to dwell with Him, "three times thou shalt keep a feast unto Me in the year."
And first, man is purified from falses, which are from the evil of the loves of self and the world, by being instructed about evil, about hell, about damnation; also about good, about heaven, and about eternal felicity, and by thus suffering himself to be restrained from doing, willing, and thinking evils. Such instruction is not confined to the general teachings about these things, such as man receives in his childhood and youth, for in his progression the successive changes in his life are marked by the successive manifestations of new and more interior evils, each of which seeks to put on the appearance of good by falses that wear the mask or truth. Thus he needs constant instruction concerning the evils, concerning the hells which they open to him, and concerning the damnation which they entail, and so he learns of the opposite new and more interior goods, obtaining new insights into heavenly states and eternal happiness. Thus purified from falses he worships the LORD, and renders thanks to Him, "the feast of unleavened bread thou shalt keep"-in a holy state, "seven days"-during which, good, now purified from falses, is appropriated to him, entering into and forming his new will, "thou shalt eat unleavened bread"-according to the laws of order, "as I commanded thee"-from the beginning of this new state, "at the stated time of the month Abib"-when he has been freed from infestation by falses, "for in it thou teentest forth out of Egypt"-and he acknowledges that the good he receives is from Divine Mercy, and gives thanks to the LORD for the great deliverance, "and My Faces shall not be seen empty."
When the soil of man's mind has thus been prepared, then the truths of faith are sown into it, for ere this he has not received them as truths of a living faith; has indeed known them, and held them as knowledges, but now this seed is implanted in good, in which it takes root, and the good in which the seed is implanted is his willing, loving, and doing the truth. For this implantation of truth in good, which, as he acknowledges with a full heart, could have been and was effected by none but the LORD alone, He worships Him and gives thanks to Him,"-and the feast of the harvest of the first-fruits of thy labors which thou hast sown in the field."
When truths have been implanted in good, then man no longer led through truths, but through good by the LORD, which takes place when he wills good and does good from the affection of love-that is, from charity. For this implantation and thus for his regeneration and full liberation from damnation when the good are garnered into heaven he then worships the LORD from a grateful mind, "and the feast of ingathering in the going forth of the year, when thou gatherest in thy labors out of the field." Thus man becomes a full man, endowed with a new will and a new understanding, distinct from the old and evil will and false understanding, and his worship proceeds from both his will, or his love, and from his intellect, for the Lord now continually appears and is present in the truths of his faith from the good of his will, "three times in the year shall alt thy males be seen to the Faces of the LORD JEHOVAH."
But while the new will and understanding are distinct from the old will and the old understanding, the latter, are not removed from man, they are still in him, but in a state of quiescence. They may be called up at any time, but the LORD keeps them in a dormant state, for the worship of the LORD must be kept free from any commingling with falses from evil, "thou shalt not sacrifice the blood of My sacrifice upon the fermented"-so that the good of worship of the Lord is not from the proprium, but always new from the LORD, "and the fat of My feast shall not pass the night until the morning"-and all the truths of faith and the goods of charity are holy, because from the LORD alone, "the first-fruits of thy soil thou shalt bring into the house of JEHOVAH thy God"-and therefore also the good of innocence which is established by regeneration and which is therefore qualified by the wisdom which acknowledges that everything is from the LORD and nothing from self, is not to be conjoined with the innocence of the former state, such as he enjoyed in the ignorance of infancy and childhood, with its many fallacious appearances that he acts and speaks, wills and thinks, and lives from himself, "thou shalt not seethe a kid in its mother's milk."
(20, 21.) In the process of man's regeneration, the LORD as to the Divine Human, "behold, I send an Angel before thee"-provides for man and guards him from the falses of evil, "to keep thee in the way"-and introduce him into heaven which is given to him according to his preparation-that is, according to the good of his life and faith, "to lead thee unto the place which I have prepared."
The regenerating man is in holy fear of the LORD, "keep thee from his Face"-and obeys the commandments which are from Him, "and hear his voice"-for men become averted from Him by means of fakes which are from evil, "that thou provoke him not"-because such falses are repugnant to truths which are from good, "for he will not bear your prevarication"-for from Him comes all the good of love and the truth of faith, "for My Name is in the midst of him."
In a man created anew or regenerated by the Lord 1896
In a man created anew or regenerated by the Lord, the will in the natural man is formed by the Lord by the influx of the heat of heaven through the spiritual mind.- A. E. 790.
TEMPTATIONS OF THE LORD A. ACTON 1896
AT the time the LORD came on earth the world of spirits was a scene of the most frightful cruelties inflicted by the evil, and the most pitiful sufferings endured by the good. Deceitful and hypocritical spirits-fit subjects for the lowest devils of hell-reduced multitudes of good spirits to subjection; and they even ascended to the confines of heaven and settling themselves there, almost completely perverted the influx which came from the LORD through angels to good spirits and men. On earth the state was even worse, if that were possible, for men, depending on spirits for the influx of thoughts and perceptions, received the light of heaven, perverted and obscure.
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The devils seemed all-powerful, the influx of the evil and the false was all-pervading, and danger confronted the whole human race; the danger that the hells would prevail and regeneration and salvation be come impossible. "Total destruction stood before the doors and threatened." Men were so far removed from the LORD that, except with the celestial, there was no plane in which He could be immediately present and from Divine Power guard and protect. Therefore it pleased the LORD, in His own good time, to take upon Himself a plane in which men could see Him and hell could assault Him. He became a man born as any other man with infirmities in the Human, with every degree of life from body and soul; but while man's soul is a receptacle of life, the LORD'S soul was Life Itself, JEHOVAH. The work before Him was to meet the hells in the assumed Human, and conquering and expelling them, purify that Human that it might be united to the Divine and become the Divine Human present and powerful on every plane. His whole life on earth was one long series of combats and temptations, more and more grievous, even to the bitterness of the cross.
Of the LORD'S temptations before His showing Himself to Israel the New Testament says not a word, yet even as a boy He underwent grievous temptations, for from the Divine within He grew more quickly than any man, in judgment and understanding. These temptations are described in the spiritual sense in the early history of Abram and Lot, Abram representing the Divine, Lot, the assumed Human. Before entering Egypt these two journeyed together, and by this the apparent union of the Divine and Human of the LORD in infancy is represented, when evils which separate were not active because the understanding was not opened. But when He was introduced into knowledges the hereditary evil of the Human began to manifest itself by falses assaulting goods and truths. The Human was then seen to be far removed from the Divine. After Abram returned from Egypt Lot separated from him. From this time (early in the LORD'S life), temptations began. These are described by the battle of the four kings with five which occurred soon after Lot's separation. The five kings in whose region Lot dwelt are the malignant evils and falses of the Human, and the four kings against whom they fought, are the first goods and truths acquired by the LORD. From these He conquered, and thus, by the removal of evil, acquired a clearer perception from the Divine, and thence saw that the very Goods and Truths from which He had fought and conquered, and which He had thought to be Divine, were only apparent Goods and Truths, for they were of the External Man and hence were imbued from the evil hereditary, and were in that degree not Divine. He then fought against them that the evil and false might be separated. When the four, kings-victorious-had seized Lot, Abram hastened to his rescue. Thus according to Divine Order; and hence gradually, and in many combats, all that was from the mother was removed and the Human itself made Divine. By His temptations in boyhood and early manhood the LORD subjugated the most malignant devils, whose influx was so direful that it had well-nigh destroyed in man the capacity of receiving the LORD when He should show Himself. Power over these devils He gave to angels and good spirits and thus to man. Then was the time ripe for the LORD to openly declare Himself to men. The obstacles in the other world which would have prevented men from receiving Him, were removed, and men were in freedom.
But the LORD'S temptations did not end here. He had taken upon Himself every degree of life, and in each He was assailed by and conquered all that was human, and made each degree Divine. Thus He was tempted not only by devils, but also by angels in the state of their proprium, and these temptations were the most interior of all, for the end which was the salvation of the Human Race was attacked by interior insinuations ascribing to the Human the power of the Divine, insinuations so secret that they could scarce be noticed.
The New Testament records but two of the LORD'S temptations, the temptation in the desert at the beginning of His public ministry, and that of the Cross at the end, although the others are indicated by Luke when he says: "the devil left Him for a time." Still these two describe the rest, as being combats against the Love of self and the Love of the world excited in the infirm human, and accompanied with the greatest grief.
Who can realize the suffering and the anguish of them? Let him, who can, reflect upon his own pain when in temptations, when good seems absent and evil most present; when despair as to salvation seizes him. If man's suffering is so great because his human love is attacked and his human end brought into doubt, what then must have been the LORD'S anguish? His Human was filled with evils-by which and in which everything human strove to destroy the Divine. His anguish was caused by attacks on Divine Love. His despair was despair as to a Divine end. And grief and despair are proportioned to the quality of the love-the life-which is threatened. The assaults which He bore were frightful and ferocious, and His sufferings beyond human comprehension. Only a general idea can be had of them by those who have been in temptations.
When the LORD combatted evils He was in the state of Truth. Divine Truth fought and was active and Divine Good seemed absent. For the activity of evils separated the Human from the Divine. From Divine Truth the LORD inmostly perceived that if the Hells prevailed the Human Race would perish, and He despaired with a great despair lest this should happen. It was nought to Him then that He was the Lord, eternal and infinitely powerful. In the deadly combat with evil, this act became obscured, and as it were absent, for evil is night and night is obscurity. In such states of despair He prayed to the Father as to one absent from Himself, that the temptation might pass, the anguish be relieved, and yet, firm in His Divine Purpose, he ever added, "Not my will, but Thine be done." "Father, if Thou be willing, remove this cup from Me; nevertheless, not My will, but Thine be done . . . and being in an agony He prayed more earnestly and His sweat was, as it were, great drops of blood falling down to the ground." This was His state of exinanition in which "He poured out His soul even unto death," of humiliation in which He bent before the will of the Father.
But after each temptation, the evil being conquered and quiescent, the Human became again united to the Divine; and then the LORD no longer spake of the Father as outside of Himself, but as being Himself. In this state He was consoled with the infinite certitude concerning the end of His love-the Salvation of the Human Race. "And the devil leaveth Him, and angels came and ministered unto Him." This was His state of Glorification.
These two states ever succeeded each other. In the one, evil was ejected; in the other, Divine Good implanted, and this continued even to the cross, when the Prince of this world was entirely cast out and the Human became Divine even as to tho corporeal, because of its perfect correspondence to the Divine. He was then no longer the Son of Man, but the Son of God!
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In all these temptations the Lord fought and conquered from His own Power. Hence to Him alone can merit be ascribed. But because He has conquered the Hells they are forever conquered, nor dare they attack where He is present. Herein is man's hope, for powerless against evil himself, if only he resist it as if of Himself, the LORD enters, and His Presence is victory, and victory is salvation. It is these temptations of the LORD and their fruit in the salvation of the good which are understood when it is said that "The Lord hath laid on Himself the iniquity of us all." A. ACTON.
Man can destroy 1896
Man can destroy the understanding of truth and the perception of good, by falses of evil, but he does not therefore destroy the faculty of understanding truth and perceiving good.- A. E. 547.
ORDER OF THE GLORIFICATION GEORGE G. STARKEY 1896
IN the process of Glorification the LORD first made His Human Divine Truth, and then Divine Good; and this order of proceeding appears in each stage of the progression to Union with the Divine. Since the arcana involved therein transcend the natural understanding of man they can be seen only remotely, and, as it were, by reflection, by such analogous things as are with man, namely, the arcana of regeneration; for regeneration being an image of the LORD'S Glorification the order that appears in both is the same.
God is Love Itself and because in Infinite Love there is infinite power and perfect method for effecting Its loving Ends, that method and operation in a sum constitute the very order of the universe; for the universe may itself be called the Divine Love in its visible form or ultimate end. Therefore Love is Order. As the miracle of man's regeneration, or the making man spiritually alive, in its every step, is the operation and manifestation of Divine. Order making man one with its own, Life of essential Love-so that supreme of all miracles, the Glorification of the LORD, or the making His own Human essence Divine, is the very embodiment of Divine Order Itself.
Love is inseparable from Wisdom. Love is the Esse of Order, Wisdom its Form; and the created universe is its type and image; and as man is the universe in epitome, Divine Order includes the sum and substance of all that is truly human-all of thought and will and motion; for these when derived from God-i. e., from Order-make the universe. What is not of Order is not human and not living; for Order is Life Itself-that is; Love operating to conjoin all to Itself, and thus to vivify all. This it does by its form, Wisdom, which is infinitely adapted to form all things to receive the quality of love. Thus Order is Life. The opposite of Order-disjunction from Love-is death.
In Order, then, there are two universals: love and wisdom, or good and truth. Truth is what leads to good and prepares the way-the means; but Good is the End Itself. Truth is the operating cause or mediate end; and to these two we must add the ultimate end or the effect, in which the First End rests satisfied, and whence there is return to the First, and conjunction. Love and Wisdom must effect something; but the effect, because derived from them, and hence not self-existing, in itself is nothing; creation in itself is nothing-man is nothing, but becomes something from connection with the first Cause or End, which is Esse or Being Itself. Order then involves, as attributes of Him Who is Order, the will to impart life, the wisdom to effect it, and provision of created means, which proceed from Love and Wisdom conjoined, and furnish receptacles of life. That is, Order involves Good from which all things are, and Truth by which they are, and created receptacles by which new beings exist.
The inevitable operation and outcome of Order is the creation of man, and then his re-creation. Out of created substances finite receptacles of life were formed, formed from Good, but by Truth, for the sake of conjunction with Good or Life. Only by Truth can Good effect anything, for Good is like the will which can neither think, move, or feel, except by the understanding. So Truth, like the understanding, is the creating means-is also the conjoining means. Good alone is invisible and unapproachable. The creation of finite receptacles of natural life, from the natural sun, involves, first, the Creative operation of heat and the Formative operation of light; then the creation of receiving substances, and then the mediation of light, and the consequent reception of heat, which is the return to the first End, the source and maintainer of natural life, the sun. So in the re-creation or regeneration of man, first is required spiritual heat or love, then spiritual light or truth, and then a receiving plane, or womb, the natural life of man, and then by the mediating Truth preparation is effected for Good, or life from the Divine, in which there is conjunction with the Divine. In man's regeneration are typified the two chief states of the process of Glorification, the state of being led by truth to good and then the state of good itself. But these two must be preceded by a preparatory state in which man is in neither good nor truth, but in preparation for reception. This, as representing a stage in the Glorification, corresponds to the LORD'S assumption of the infirm Finite human, the son of Mary. Of the two essential states or stages themselves, that in which He led Himself by truth to good is called the Son of Man; but that in which He was become Divine Good Itself is called the Son of God.
Before regeneration man's life is merely natural, consisting of phantasies and cupidities, arising from the appearances and allurements of sense. By nature he inclines to the dead earth out of which he was formed. But among these natural ideas and affections are some which are capable of being disposed into an order corresponding to spiritual truths, and the affections of truth, for which they may become receptive vessels. By such natural and finite means the LORD writes upon the page of man's mind the natural truths of the Word, and thus implants remains in that mind. These natural truths are the fulcra or bases by which the LORD may later operate from the remains of spiritual truths and goods stored up in the rudiments of the internal mind; and so may lead man out of the chaos of the unregenerate natural, to truth and toward good. The excitation of these internal remains (man consenting and co-operating) is the beginning of the internal or new life, the second stage, when man shuns the evils forbidden in the Word, and so is led by truths to good. The third stage is when after the expulsion of evils man is led by good; he then no longer needs to compel himself by truth-that is, to act from truth; for he is now not in truth merely, but in good itself, and from that he acts.
Thus there are three stages with man; the first being only preparatory to the other two, and essential only as preparation may be said to be essential to that which is essential in itself. The two essential states are, the state as to truth and the succeeding state as to good.
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This is the order and progress of life, to eternity. In the preparatory state preceding those two, are only appearances of truth and good, which, being in themselves finite and dead, are evil, but which may serve to introduce the genuine things; for it is in such things as are with man, but reduced into order, that the LORD implants things spiritual and celestial as a preparation for His Coming. The LORD can come only in what is His own.
The LORD comes as the Son of Man, the Redeeming Truth, which discovers to man the falses and evils which make up his natural life, thus effecting a judgment; This reveals the necessity for giving up the natural life, the pleasant appearances of man's own wisdom, the alluring delights his own will. Truth must reign in thought and affection if he would attain the delights of heavenly life, of which he may perceive the heavenly sphere brought by the truth. That perception then recedes into the interiors during the struggle that follows, a struggle to the death. Truth brings life, but it also brings death. The Redeeming Truth has thus a two-fold aspect. To the evil in man, and to those who are in evil, the Son of Man seems hard, condemnatory, destructive: "I came not to send peace but a sword" (Matt. x, 34). But to that which is salvable in perception of the Divine Love within the Redeeming Truth-some perception of the LORD as the very Son of God. To such the Redeeming Truth says, "I have come not to destroy but to fulfill" (Matt. v, 17).
Death is painful, but there is no other way to true life. By Redeeming Truth the LORD enables man to lay down his apparent life and be elevated into true life. But when by the perverse choice of men in past ages the evil tendencies of the natural man had so increased that to give up the natural life had become impossible, owing to the extinction of truth, the LORD Himself came as the Redeeming Truth. The forms of truth had become non-receptive and lifeless. Among the appearances, such as are with man before regeneration-such as appear in the Word with him in the natural sense, there were then no longer any that could be bent to good-none that corresponded to the spiritual things of the Word, every truth of which had been falsified by application to merely natural things, thoughts, and desires. Men saw in the Word nothing but what was finite and of the infirm human.
To avert the impending damnation of the race the LORD took on the infirm human in Person, and so came to men; descended as the Son of Man in the appearance of the Son of Mary. He came as Redeeming Truth, sent by Infinite Love in order that He might remove the falses of evil which had killed the truths previously existing-the servants sent by the householder to the husbandmen of his vineyard-represented also by the prophets slain by the Jews. On account of accumulated hereditary evil, this removal of falses the unborn generations would have been unable to effect. Their only life was death-death without resurrection. The LORD therefore assumed that nature inherited-bore the temptations and sufferings of subjecting the life inflowing from the hells, to the dominion of Truth Divine-suffering which men were no longer willing or able to undergo. This He effected by absolute obedience to the Truth in his life. And in proportion as the love of saving the human race-the love from which He sent Himself into the world-descended into the truth established in the life of the human assumed,-even in that degree was developed and revealed the opposition that resided in that human,-in that degree-became manifest the awful extent of its perversion and resistance to the Divine Truth which He had come to fulfill. Thus He took upon Himself the iniquity of us all, in lowliness and humility endured the penalty of wickedness of which He was totally innocent. Thus He became the Lamb slain from the foundation of the world, Divine Love not acknowledged in Its own form of Divine Truth, rejected in Its own Order by which It seeks to lead man to life.
And ever, as He advanced in the path of order, stony and thorny by reason of the evil state assumed, as He progressed toward Union with the Divine Good, which was His inmost, by continually subjecting to the Truths of order the persuasions and cupidities of the corrupt nature assumed, the opening of interior degrees of good exposed Him to correspondingly direful assault of the opposite evils. In no other way could good be appropriated by the Human than by deriving it from the Divine-by doing the Father's will as manifested of the Truth, and to this all the hereditary tendencies the proprium, and all the infernal delights of self-love and self-intelligence, which inflowed into that proprium, were in deadly opposition. And ever as He resisted the hells, laid down His natural life in perfect submission to the Truth, He made Himself Justice; the Divine descended into ultimates and elevated Him into oneness with Itself. Thus through successive stages of humiliation and glorification the LORD advanced to the final temptation. In that dread hour, when all the finite universe was leagued against Him, the hells, and even the heavens (from the infirm and finite side of the angelic state), tempting Him, the Divine seemed totally absent. Even the love from which he came into the world, the love of saving the human race, became a means of temptation and anguish, for to the assaults made upon it by the hells were added the suggestions from the heavens that His end might be attained by His own proper power-that of the infirm human assumed. But that proper power He exerted only in resisting temptation and in entirely submitting to the Divine Truth Itself, which was the Divine Love in form with Him-His God. It was necessary that this submission of the life of the human should ha plenary and entire, even to the death. Therefore the Divine receded from His own consciousness so that He seemed left alone; and then came the full realization of the impotence of the finite human to effect the end of His love-Redemption. And in the apparent removal of the Divine from His consciousness, in that hour of death as He hung there on the cross on Calvary, in the Place of the Skull, forsaken of God and Man, racked in body and agonized in spirit be- cause of despair at the apparent doom of the human race, and thus the destruction of His love which was His life, there burst from that Heart of Love the despairing cry, "My God, My God! Why hast Thou forsaken Me?"
But the end had come. In the very yielding up of His life His fixed, unalterable love became absolutely one with the Divine love-His will became absolutely submissive to the Divine Truth and thus became one with the Divine Will; and thus he became Justice Itself Order Itself. "Father, into Thy hands I commit my spirit." Mortal consciousness cannot even approximately realize the agony of that final temptation; far less could mortal eye penetrate the veil that for Him was then lifted revealing to Him His Divine Soul. Silent and prostrate should be the human heart and mind in the presence of that Holy of Holies, the Union of the Divine with the Human.
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With Him alone was fulfilled the prophetic words of the Psalmist, "I in Justice shall see Thy Faces; I shall be satiated, when I awake, with Thine image."
In the remembrance of the Passion of the Cross, which is enjoined upon those who approach the Holy Supper-the representative of the Divine Marriage-we are not to remain buried in the grief of the human nature which He left behind. Yet if reflecting upon the unselfish sacrifice, the mercy and the loving grief which He uncomplainingly endured for our sakes, shall awaken in us some compassionate and grateful love and humility, it may prove with us a ground in which may be sown by Divine Hands celestial innocence, that beginning and essence of all spiritual life. But we are not to remain in the sphere of grief. The LORD is risen-risen above shades and grief; and from His glorified Human goes forth the sunlight of life, dispelling shadows, conquering death, and making it possible for His children to walk in His footsteps, in the tracks of Justice. In the pathway of Order He leads us by truth to good, and thus effects between us and Him an eternal conjunction and oneness even as He and the Father are One.
"For God so loved the world that His Only-begotten Son He gave, that every one who believeth in Him might not perish, but have life eternal."
GEORGE G. STARKEY.
If man destroys the faculty of understanding truth and perceiving good 1896
If man destroys the faculty of understanding truth and perceiving good, he is no longer man, for the very human consists in this faculty.- A. E. 647.
LAW IN SWEDENBORG'S "ANIMAL KINGDOM." 1896
IT is well known that the natural philosophy contained in the works which Swedenborg wrote before his inspiration is so true that nothing at variance with it is to be found in the Theological Writings. On the contrary, where, for instance, in the latter, anatomy and physiology are referred to in illustration of spiritual truths, not only are the illustrations in complete accord with his description and analysis of the human organs in his scientific works, but occasionally the descriptions tally, word for word, with those found in these books.
His natural rational was perfectly developed in preparation for the spiritual rational. Hence his, scientific works teem with correspondences. That is to say, principles of order described later in their application to things spiritual and celestial are here found applied to things natural and material.
To the enlightened reader of the Animal Kingdom this comes constantly as an ever new source of surprise and delight. Dealing here with the ultimate, the very material human form. Swedenborg's mind, open to the influences of Heaven, appeared to grasp the truth-though not as yet in its celestial splendor-that this was the form of all forms, and as such embodied the laws and principles that obtain in all human affairs.
The laws that govern the heavens are the same laws that govern the material universe-only their application vary according to the degree and form of the objects to which they are applied. And so, in discussing the operation of the organs and viscera of the body, Swedenborg practically described the activities of all human beings on the celestial, spiritual, moral, and civil planes of life.
Prominent among these laws is the law of freedom. The universal law that though God alone sets and man reacts, though God alone lives and man only receives life, yet man, in the reaction and in the reception, acts and lives, as it were, of himself, and therein feels his freedom, God never compelling him to act and live in compliance with His inflowing life-will be found and should be sought for throughout the spiritual and natural universes. What is true of God and man is true of man's soul and his body. Although the soul actuates the body, yet it does so in a manner which leaves the body in a quasi freedom, and it is the transgression of this important law which, to refer to the subject of a recent communication to the Life, stamps hypnotism, Christian science, and all that ilk as sin.
The higher grants unto the lower certain faculties, and then respects its freedom to act from those faculties as of itself. It is not moved by the higher, but moves of itself from the higher.
This is so in alt things human, because it is so in the Divine Human. And the consideration of the origin of this law in the Divine Human, and its sway thence in all other things, gives us a penetrating insight into the origin of all law and truth in the Divine Human.
This is shown with considerable detailed instruction from the letter of the Word and illustration from Heaven and the world in the Chapter on "the Holy Spirit" in The True Christian Religion. From such sayings of the LORD are these: "When the Paraclete shall have come, whom I am about to send from the Father, the Spirit of Truth which proceedeth from the Father, He shall testify of Me;" "If I go not away, the Paraclete will not come to you; but if I go, I will send Him to you;" "JESUS breathed on His disciples, and said, Receive ye the Holy Spirit," it is conclusively shown that the Divine does not operate the virtues that are attributed to the Holy Spirit, of Himself through the Divine Human, but that the Divine Human operates them from the Divine. Or, to use the usual phraseology, that the Holy Spirit does not proceed from the Father through the Son, but out of the Son from the Father. So the Apostles, after Pentecost, evangelizing throughout the then known world, preached and wrote of themselves from the Holy Spirit which they had received from the LORD. The Holy Spirit did not act through them, but each one, in freedom and according to his own individual form of mind and disposition, acted of himself from the Holy Spirit. "The LORD filled them all with His Spirit, but each took of it a portion according to the quality of his perception, and they exercised it according to the quality of their ability. All the angels in the heavens are filled by the LORD, for they are in the LORD and the LORD in them, but still each speaks and acts according to the state of his mind, some in simplicity, some in wisdom, so with an infinite variety; and yet every one speaks of himself from the LORD. It is similar with every minister of the church, whether he be in truths or in falses; each has his own mouth and his own intelligence, and each speaks from his own mind-that is, from the spirit which he possesses."
The same law is further illustrated by reference to the action of the heart in the lungs and into them, and to the reaction of the lungs of themselves from the heart. The heart does not breathe through the lungs, but the lungs breathe of themselves from the heart. Were the heart to breathe through the lungs "both would stop."
This principle is fully explained in Swedenborg's Animal Kingdom, where heart and lungs are treated of.
So also in the case of the viscera of the whole body.
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In The True Christian Religion it is said that "the heart sends forth blood in all directions, but the viscera receive it thence, each one its proper share, according to the kind of use which it performs, and also acts according to it; thus each acts differently." In the Animal Kingdom this law is called the law of Invitation and Attraction, and is elaborately explained in various parts of the work, it being admirably shown that the blood supply is, as it were, brought to the very doors of each viscus, but never intruded, while the organ invites and attracts from this store what it needs. Herein, to use a homely parallel, it typifies the human activities in everyday life when purveyors of every kind bring their wares to the home of the citizen or to his place of business, and leave him free to select from the stock whatever use and need may dictate. Here is a recognition of a free and therefore true exchange of uses, making for the prosperity of all. And do we not by contrast see the destructive tendency of the intrusive dealer who, like the Jew, acting from the secret but deeply ingenerated lust of dominion, would force his wares upon you nolens, volens?
In the Chapter in The True Christian Religion this principle is carried still farther by application to the regeneration of man and kindred subjects, and will more than repay the reader's attention (see n. 154).
In that portion of the Animal Kingdom where the law is described in application to the heart's action, certain particulars are presented not to be found in exactly this form elsewhere. While the law is re-affirmed that the heart does not act passively from any impelling cause from above-i. e., from the nervous system, it is stated that it "is raised into diastole entirely by the afflux and impulse of the venous blood, and its nervous fibres being thus stretched or extended, react proportionally, until they incite and force its muscle to perform systole; the nervous fibres that flow into the moving fibres of the heart and its auricles contribute in no degree to its reciprocal motions, further than that they give the faculty whereby the heart is enabled to perform those motions, according as the influx of the blood takes place; and this belongs entirely to the heart's organism."
We pause here to observe the correspondence with the action of the human will. The will has so thoroughly its power to receive and to act, from the LORD, that, in the Doctrines it is called literally a faculty.
Admirably organized as it is, yet it is nothing more or less than a faculty to love. That this spiritual organism can love, can will, is entirely due to the influent Divine Truth. But this never loves through the will. The will loves from the influent Life. And, just as the heart is excited to make use of the derived power to contract by a cause apparently extraneous-the inflowing venous blood-so this impulse for our mental volition comes apparently from without-excited by the stream of human events which, in its ever-recurring cycle, finds its way into our affections through outward sensation.
The free and spontaneous action of heart and lungs in their reciprocal conjunction, typical of the union of will and understanding and of the marriage of husband and wife, is thus described:
"The lungs, as performing a work vicarious of the animations of the brain, infuse this spirit into the cardiac nerves, and hence infuse the power of action, in a secondary sense, into the heart; and the heart dispenses its acquired power according to the causes demanding it in the body; consequently the heart, without this assistance from the lungs, would sink with weakness and presently die. Hence the lungs do not influence the systaltic motions and measures of the heart more particularly than by simply communicating this power, and such would appear to be the secret that lies hid in the amazingly intricate connection between the heart and the lungs. We may infer from this example what it is that potency alone can do in any subject, and what general effects can result from it; since the subject itself has the liberty of performing its motions, or beginning its own conditions, either from causes proper to itself; or from foreign impulsive causes. We observe something analogous to this in the rational mind. The soul does no more than infuse into it the power of perceiving, thinking, judging, and willing; but in other respects, does not in the smallest degree trench upon its liberty of operating according to causes exciting it, either extrinsic, inferior, or intrinsic; and of instituting any conditions and exercitations that it pleases. The images of this law are very vividly presented by the heart and lungs" (A. K. n. 423, note c).
The recognition that this important law in the economy of the material body obtains in the mind is here stated in unmistakable terms, and attests the use which the analysis of the natural body performed in Swedenborg's preparation for the revelation of the Gorand Man of Heaven, to which the body corresponds in every particular of substance, form and operation.
Of the numberless applications of this law of the spontaneous action of every part of the human economy Swedenborg gives an illustration:
"One member never apportions and imparts to another anything more than potency; and hence it never deprives that other of the liberty of acting thus or thus, in one way or in another. As a parallel case, when any individual man is possessed of knowledge and wisdom, or if you prefer the illustration, when he is possessed of wealth, he is not on that account bound by such possessions any farther than to dispense and use them, according to the calls made upon him, either natural or accidental" (A. K. n. 423, note e).
As heart and lungs operate each within its own sphere, acting upon each other with out trenching on each other's functions so the will and understanding act each in its limited sphere. The understanding acts of itself from the will, rising and falling according to its own life distinct from the will, and the will can follow the understanding-never forced by it, but obtaining from it the power to be purified, if so be it leans in that direction.
Notes and Reviews 1896
THE Rev. Louis H. Tafel publishes a translation of special portions of the Adversaria in the Neukirchenblatt.
Title Unspecified 1896
Uses is a monthly New Church Journal of Evolutionary Reform, which has just been issued. It bears date "Sunday, March 22d." It is the organ of the New Church Socialist Society (England).
Title Unspecified 1896
A CORRESPONDENT in Morning Light in acknowledging the receipt of a copy of The True Christian Religion, says, in regard to the New Church, that he is "unable to agree with many of its tenets, yet I find much that seems commendable, helpful, and in accordance with ideas I had previously conceived." This expresses the conceit of self-intelligence which is such a bar to the acceptance of the Doctrines as constituting the Lord Second Advent.
Title Unspecified 1896
THE April number of The University Courant, published at Urbana, has been enlarged to admit of several papers in advocacy of New Church Education generally, and of the endowment and support of Urbana University in particular. The articles are "New Church Education," by the Rev. John Whitehead; "Aim of Urbana University," by the late Rev. Chauncey Giles; "Why the College has not grown," by Prof. John H. Williams; "The Need of a New Church College" by the Rev. Frank Sewall; "Financial Condition and Material Resources of the University," by Prof. T. F. Moses; "How to Raise the Endowment," by Prof. Williams. The issue has been specially prepared in order to appeal to the General Convention which meets at Washington, D. C., on May 2d.
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Three former Presidents and the present President of the University are thus represented in the paper. If there is any ground in that part of the New Church connected with the General Convention, this presentation of the subject ought to reach it.
Title Unspecified 1896
THE Rev. Joseph Deans, in a lecture on the Intermediate state, reported in Morning Light, revives the heresy that Sheol and Hades refer to the World of Spirits. The falsity arises from consulting Old Church authorities in preference to Divine Revelation. The lecturer says "Sheol and Hades mean an abode of the dead and are generally translated 'hell' or 'grave.' But an examination of the passages will show clearly that they do not refer either to the final state of the wicked or to the depository of corpses." He refers to the teaching of Josephus concerning Hades, and says, "He specially notes that the abode of the good in Hades is called The Bosom of Abraham." What do the Writings say in reference to this? "That Lazarus was carried up into Abraham's bosom, the angels perceive to signify that he was carried up into heaven, where the LORD is present." Surely if Josephus is right Hades must be Heaven. But why go to the Jews for instruction concerning the other life? They know nothing about it. They do not believe in it. How lamentable it is that New Church ministers are found
who consider almost any source but the Writings authoritative. Is it because the Writings are silent on the subject? By no-means. It is admitted that Sheol and Hades are equivalents. Let a few passages then suffice to prove that Hades is Hell. Swedenborg, in quoting Luke xvi, 23, has it, "Dives in hell (Dives in inferno=Hades] lifting up his eyes saw Abraham afar off." And in Arcana Coelestia, n. 10,597, he says, "Lazarus after death was carried up into Heaven but Dives was cast into hell [in infernum]." In Matthew xi; 23 "Thou Capernaum which art exalted into Heaven, shalt be brought down to hell [Hades, Infernum]." In the Apocalypse, i, 80, "I have the keys of hell [Hades, infernum] and of death." Many more passages might be adduced, but the heresy will be found fully refuted in Words for the New Church, Part VI, pp. 578-683.
Title Unspecified 1896
A BOOK of great value to students of the Writings of the New Church was published many years ago by two of the most celebrated scholars of the New Church, but has hitherto remained neglected. We refer to the Index to Scripture Passages of the Arcana Coelestia, published by Messieurs Le Boys des Guays and Harle.
The Index to the Scripture Passages has indeed been supplanted by subsequent editions in the French and English tongues, but appended to it are compilations and studies, to which we especially refer as valuable aids to students. These consist of:
First, an alphabetical list of words, the signification of which is confirmed in the Arcana by numerous passages of the Word. This is similar to the list embodied in Beyers Index Initialis, under the entry, "Dicta Scripturae, confirmantia, in copia."
Second, a list of Propositions confirmed by Scripture passages in the Arcana, such as "The LORD is the Father" (1729, 2004, 2005), "the LORD of His own power united the Human Essence to the Divine Essence, and the Divine Essence to the Human Essence", (2023). "External worship without internal worship is not worship" (10,043), etc.
Third, a list of two-fold expressions in the Word, relating respectively to good and truth or their opposites; the expressions appearing to be repetitions of words alike in meaning, as, "make" and "create" (472), "dominion" and "kingdom" (4691), "Lord" and," Master" (9167), etc. This list is repeated, the words relating to good being first given in alphabetical order with their companion words of a spiritual character, and then the words relating to truth in alphabetical order, with, their companion-words of a celestial character.
Fourth, a list of words in couplets, that are not repetitions of the same idea, and yet refer to good and truth, such as "adore" and "sacrifice," "wood" and "stone," "Abraham" and "Sarah," etc. This list is also repeated so as to give each class of words in alphabetical order.
Fifth, a list of words in couplets, which refer to the Internal and the External; likewise repeated.
Sixth, a study of the Hebrew tongue of the Word, consisting of extracts from the Arcana, in which the Hebrew language is treated of, and of an alphabetical list of such Hebrew words as are especially treated of in the Arcana.
Seventh, a list of passages of the Word, which, as quoted in the Arcana, differ from the Received Text. These are compared with the ancient versions known to be extant at the time of publication of the book, and classified accordingly into, 1st, such "corrections" as are confirmed by Ancient Versions, but the reading of which was not adopted by modern scholars. 2d, corrections which have been so adopted. 3d. Different translation of the Hebrew, as in the important passage Ps. cxxxii, 6: "Behold we heard of Him in Ephratah, we found Him in the fields of the forest," not "it" as generally translated.
The value of these contents has led the Manager of the Academy Book Room to add the book to his stock and he is prepared to furnish it for One Dollar. The volume contains 192 pages, sixty-nine of which are devoted to the matters specified above.
"LESSONS IN ANATOMY" CRITICISED 1896
New Church Messenger for February 12th contains a review by Dr. J. Perry Seward of the Lessons in Anatomy for Children of the New Church. He sympathizes with the motive but criticises the methods adopted. After generously disclaiming any desire on his part to impugn "the wisdom of Boerhave, Winslow, Morgagni, and the other great anatomists of the eighteenth century," he says that he is "justified in claiming that perfected methods and instruments have resulted in this age in many essential modifications of their observations." Be that as it may, the quotations made use of in the work under review are all taken from those made use of by Swedenborg in his Analyses. If they are erroneous, then Swedenborg's Analyses are affected by them. Can this be granted? It shall be seen. The reviewer, with unusual modesty, gives Swedenborg credit for stupendous advances in his Animal Kingdom over the physiology of that day," but he is compelled to admit "that in some instances incomplete and faulty observations led him astray in his deductions." (!!) It is admitted that Swedenborg made "stupendous advances." This is true. How did he make these advances? Not with "perfected methods and instruments," but with his rational mind. It is certainly true that with perfected methods and instruments greater advances should have been made, but have they been? It is doubtful. At this day what the eye sees with the aid of instruments is considered to be established, but this is judging by the sensual only. The rational is necessary and. can be more trusted, but its place is largely usurped with the modern scientist by self-intelligence. Let us be careful ere we reject the deductions of the old anatomists and accept the theories of modern scientists. The reviewer continues, "What shall we say, then, of a modern (?) anatomy; which quotes as authority the statements of the aforesaid anatomists, as well as the physiological theories of the Animal Kingdom!"
Let Dr. William M. Thompson, who replied to the review in the issue of the Messenger for March 11th, speak on this latter statement. He says
"Now, if we admit that these theories are in error, we admit that much of the illustrations and comparisons of his theological writings are based on error. After his illumination, Swedenborg not only uses freely his physiological theories, without correcting them, but, actually indorses them by calling- them 'natural truths.' So far as I can learn, not a single important deduction of the Animal Kingdom' has been proven incorrect by modern science.
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"Your reviewer 'notes with amazement' this statement: 'These tiny nerves (olfactory) . . . are fine, delicate pipes, and through them flows down some of the finest blood to nourish the delicate internal membranes of the nose,' and that they 'bring down fine, pure blood from the brain-where it is made-to the nose.' Although this teaching is not found in the 'close-of-the century text-books,' it is correct, according to the doctrine of degrees-which is even yet too modern to be in those text-books-and the highest degree of the blood, the spirituous fluid, is made in the brain, and flows through those tiny tubes to the nose. If you condemn his theories of the brain, you condemn the very foundation of his grand system of psychology that runs in one uniform strain all through his scientific and theological writings.
"Swedenborg made many statements that 'amazed' the scientific world, and they thought with your reviewer that he was 'astray in his deductions;' for instance, the atomic theory, the science of crystalography, the fact that air is a composite body, that lightning and magnetism are identical, and many others that have since been accepted and incorporated in the teachings of the day, being accredited to some later writer. But his teachings with regard to the functions of the brain, the liver, the spleen, the pancreas, the thyroid gland, the vermiforni appendix, the omentuni, the peritoneum, etc., have not yet been accepted."
EVOLUTION EXPOSED 1896
THE Transactions of the Homeopathic Medical Society of the State of Pennsylvania, for 1895, contains a paper on the Appendix Vermiformis which will be welcomed by Newchurchmen and by Truth-loving men generally who see in the modern doctrine of evolution the intensely atheistic spirit of modern science.
It is a favorite doctrine of the scientist of the present day that in the evolution of man out of former lower types of animals certain organs that were of use in the former stages of existence are still to be found in a rudimentary condition, having been reduced thereto by the cessation of former functions, and that though at present of no use, and betokening a coming dissolution, yet remain as monumental witnesses of the truth of Evolution!
The vermiform appendix, a small organ situated near the junction of the small intestines with the large intestines, is instanced as such a decrepit witness of a bygone age of animal existence, and against this foolish theory and in vindication of the glorious doctrine of use, Dr. Edward Cranch has lifted up his voice in the essay above referred to. Following Swedenborg's brief but rational explanation in the Animal Kingdom, and with references to eminent physiologists of the last century, he shows that the appendix is "a secreting organ, assisting to lubricate and soften the contents of the crecum, very much as the tonsils, by their secretion, assist similarly in the act of deglutition." He demolishes the arguments, of the evolutionists by examination of their claims, and proves the truth of his contention by the contents of the organ itself.
A rather remarkable and saddening fact is revealed by the paper, namely this, that the wildest vagary to which the doctrine of evolution leads is fathered by a Newchurchman. We quote from the paper:
"Professor Burt G. Wilder, of Cornell, if correctly reported, made a curious suggestion at the Congress of Physicians in Washington, in 1893, when he said that he would seriously advise that every young person between the ages of eight and twelve, 'when time was of little value,' undergo excision of the appendix (with all the risks, including probable hernia), in the double hope of sparing the subject a future danger, and of so modifying the future of the race as, in a few ages, to rid it of this useless and dangerous organ."
Think of it; a professed Newchurchman proposing to mutilate the human form in order to improve on the Creator! Can the hallucination induced by the baneful doctrine of evolution go further?
Dr. Cranch tersely disposes of the theory of the artificial change of inherited organization. "Four thousand years and more," says he, "of persistent circumcision among the Israelites has not rid them of the foreskin." Can evolution match such a well-authenticated, universally recognized and striking fact? And after demolishing the temple reared to man's intelligence and man's prudence with this solid shot of fact, the essayist invites the reader to a very different kind of worship, by these highly rational remarks:
"Resemblance of form and structure, even in embryology, do not necessarily indicate that one form was inherited from the other; rather do they confirm the doctrine of intelligent design, whereby an intelligent, omniscient Creator, Himself in a Divine Human form, made everything into a shape suitable to its use in its own environment, and continues to control whatever changes are needed by change of use and surroundings."
LETTER 1896
CHAPTER I.
HOLIDAY time had come again, but Mr. Willis Hilliard had not determined what to do with this particular summer. While in this state of uncertainty, he received a letter from an aunt of his. She was a lively letter-writer, and her handsome young nephew was a great favorite of hers. He was unmarried, but, like many Newchurchmen, wanted to find his mate-this from doctrine, for as yet he had never met any woman for whom he felt that love which should precede marriage. The letter he received was a sprightly one. It gave a glowing account of the attractions of "Larkins," which was the name of the railroad station from which the adjoining country, where his aunt was staying, took its name. One portion of the letter dwelt on a young lady, a Miss May Warner, whom, the writer declared, she had picked out as a wife for Willis.
"I do not know anything about her money," ran the letter-the aunt, by the way, was not a New Churchwoman-"but you have enough of this world's goods not to take that into consideration. Another good point, in your bigoted eyes, at least, is the fact that she belongs to your dearly beloved Church. I like the girl, however, and advise you, my dear nephew, who ought to be married, to come at once. Sorry to say that I cannot, at present, aid you directly as to her acquaintance, as my relations with her cousin, Mrs. Lyons, who is her companion, have become strained, but a good-looking young man in this country can easily get acquainted."
This, with much more, half badinage, half serious, was the tenor of the letter that caused Mr. Willis to shrug his shoulders, yet also to ever and anon recur to it. So often did he think of it, that at last, without any definite statement of his plans to his family beyond the general remark that he "would write," he departed, half determined to go to "Larkins." He did not believe that his aunt was serious in her assertion, but he felt drawn, in spite of himself, and against what he called his reason, toward that ridiculously named town, "Larkins."
* * * * *
A week had passed since Willis Hilliard departed from home. His mind had continued to dwell a good deal on the letter he had received from his Aunt Sarah, and the result was that at four o'clock on a hot summer afternoon he stepped from the train that stopped at "Larkins." He was the only one who got off, and apparently the only one in sight when the cars had disappeared in a cloud of smoke and dust. "Larkins" consisted of a few planks raised two feet from the ground.
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There were no buildings near. A wagon-road ran along one side of the planks and the rails on the other. To the left, looking across the railroad, the view beyond a slight stretch of cultivated ground was terminated by ranges of high hills covered with forest-trees. To the right were more fields, a river, and beyond that a stretch of level country, bounded in the distance by more wooded hills. After observing the country, Willis took a look at his immediate surroundings, and, for the first time, noticed a boy leaning against the fence across the wagon-road, staring at him.; He asked the boy where Jackson's farm was, and found it to be about a mile and a half down the wagon-road. As to the means of getting there the boy was uncertain; people generally wrote when they were coming, and then some one would be there to meet them with a wagon. "You ought to have written," concluded the boy.
"Yes, I should have written," admitted Willis, "but the question remains, how am I to get my traps down to Jackson's farm?"
The boy did not seem to know how they were to be gotten there but, spying a wagon some distance up the road, he "allowed" that "Mr. Larkins" might be engaged to take them there. Then the boy climbed the fence and went his way toward the river. Mr. Larkins and his team drew near at a leisurely pace, and that gentleman, when at the proper distance, said, "How de' do?" in the usual socia e countr fashion, and stopped his team, for his experienced eye detected the "city boarder"-or is "country boarder" the proper term?-and he was in the business. Yes, he knew where Jackson's was, and would take the new-comer there for a trifling sum.
"Got your rooms engaged?" he asked, picking a bit of hay from his wagon-bed and chewing it in a ruminative manner. No, Willis had not engaged rooms. "I don't know how they'll fix you, then; Jackson's pretty full just now got two yesterday," Mr. Larkins went on, in the manner of one trying to solve a knotty question. "They were full before, and two more makes them-them fuller than ever," he logically concluded.
While Mr. Larkins was speaking Willis changed his plan. May Warner, the unknown May, persistent thought of whom had been in his mind more or less for a week, was boarding at this man's house, who was plainly seeking to get a boarder from neighbor Jackson. He would go to Larkins' farm and-drift.
So, after a pause, during which Farmer Larkins contentedly chewed his straw, he asked:
"Can you tell me where I can get board?" and Mr. Larkins replied that he thought he could accommodate him. How long did he think of staying?
"One day-or all summer," was Willis' reply. Mr. Larkins replied, with mind on dollars and cents, that "one day" meant one price, and "all summer" another. Willis cut the matter short by telling him to charge his regular rates. This being settled, the baggage was put in the wagon, and they drove off. Half a mile drive brought them to a lane, with a row of apple-trees on each side, down which they turned. At the end of the lane stood an, old, large, red-brick house, surrounded by trees. It all looked very homelike and comfortable. Dismounting from the wagon, on arriving at the house, Mr. Larkins led the way through a gate, by a path, along which grew a variety of shrubbery, to the rear of the house, which was L-shaped. As the house faced the west, this part of it was now in the shade. On the piazza, running along both fronts of the L, were assembled Mr. Larkins' other guests. There were two young men, a lady of something under middle age, a little girl, eight or nine years old, and a young lady. The latter Willis at once knew to be May Warner. She was quite pretty; her brown eyes had the sparkle of health, her teeth shone white and even as she laughed, and her pose was graceful as she sat in the low rocking-chair talking to the two young men, one of whom sat near her on a stool, and the other stood leaning against the baluster of the piazza facing her. When Mr. Larkins and Willis appeared, the group of boarders looked at them, and Mr. Larkins, in a somewhat cumbersome manner, introduced the new arrival to Mr. Young, Mr. Spaulding, Mrs. Lyons, Miss Warner, and, with an attempt at lightness, to "Miss Isabel," the child. One of the young men got Willis a chair, and Mr. Larkin moved off, saying he would go and see about getting his room ready. The slight silence that followed was broken by Mr. Spaulding remarking that it had been a warm day, and he supposed the road was dusty-meaning the railroad. This led to the question whether Willis had ever visited that country before; this to the merits of the neighborhood and its people; and during the discussion of the latter the Jackson farm was mentioned, and the guests there. From conversation Willis inferred that none of them had heard of him before, and he concluded to let things, in that respect, remain as they were for the present. To prevent any comments on the people at Jackson's that might be embarrassing in the future, Willis casually gave out that he was acquainted with some of the guests there, after which nothing was said on that topic. They all seemed disposed to receive him on friendly terms, except Miss Warner, and she gave no evidences one-way or the other. Once or twice he caught her eye during the conversation, and he got the impression that she was inclined to openness rather than to reserve; he also fancied that both young men, especially Mr. Spaulding, were inclined to like her very much; another impression that he got was that she did not dislike Mr. Spaulding, and, furthermore, that Mrs. Lyons, the cousin and chaperone of the young lady, favored him.
Mrs. Larkins, who had the appearance of being overworked, now appeared and told him that his room was ready, and he arose to retire and prepare himself for supper, which was nearly ready. The room he was shown to explained, in a manner, the tired appearance of Mrs. Larkins, for it bore evidences of patient and careful woman's work; he was pleased that he should enjoy the results of that work, but somehow felt sorry for the worker.
The supper bell rang before he had quite completed dressing. When he descended to the dining-room he found the other five guests in what were evidently their accustomed places, and the one vacant chair was beside Miss Warner, so he took it. The conversation was mostly about recent happenings with which he was, of course, unfamiliar, and he took but little part in it. After supper they all went out on the piazza again. Isabel expressing a desire to see the cows, which were being driven in, was taken by Mrs. Spaulding out to the farm-yard fence, over which they could look at the cows Mr. Young lit a cigar and sauntered off, leaving Willis and the two ladies on the piazza. The conversation turned to the merits of summer resorts, and Mrs. Lyons praised that particular part of the world in which they then were, as though she had a proprietary interest in it. It was far better, in her opinion, than "fashionable V places, where you had to "dress" and lead an artificial life.
"And another advantage," said Miss Warner voluntarily addressing Willis for the first time, while her eyes seemed to laugh, "is that this place is so much cheaper than those unhappy fashionable resorts, such as Newport or Saratoga."
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"Yes, that is a very considerable advantage," replied Willis.
"I'm sure, May," said Mrs. Lyons, not relishing the girl's speech, "we have been to both the places you mention and to others besides."
"But we did not stay long; we always finish the summer at Larkins or some place like it," replied May, laughing.
"I hope you may never have a worse place than this for your summer," said Willis.
"I hope so, too," spoke up Mrs. Lyons. "The country is healthful, the people that keep the house very kind and attentive, and we have the advantage of a very good church, a very good one indeed."
"Where is the church situated?" asked Willis.
"Out in that direction," replied Mrs. Lyons, pointing toward the hills that rose tree-covered not far away. "The minister is really a very eloquent speaker and we enjoy his sermons very much."
"Of what denomination is he?"
"Methodist," replied Mrs. Lyons, and then she continued: "But we, May and I, do not belong to that particular church. I don't suppose you know much about the church of which we are members. It is a small body, but its influence is not to be measured by its size, for its teachings and ideas have permeated the world to a remarkable extent, and have modified all the sects. It is called the 'New Church,' though perhaps you will recognize it better under the name 'Swedenborgian.' You must not think it is a sect," she went on, "for it is not. It is a new and higher dispensation of Divine Truth, the effects of which are seen all around us in the improved condition of the world, and in the wonderful inventions and discoveries. I shall be glad," she said, "to give you a few tracts I have, which, I think, will give you some new ideas."
"O Mary!" exclaimed May, impatiently.
"That is the way with her," proceeded Mrs. Lyons, smiling, and speaking with some enthusiasm, "whenever I attempt to do a little missionary work, she always objects; but I think it is our duty to spread the truth. No one can tell what fruit may be born from seed sown even by one so unworthy as I. I always take some good tracts with me when I leave home for the summer and I'm sure you will enjoy reading them. Mr. Spaulding has."
"Good tracts are very useful, sometimes," said Willis. "I am thankful for your offer and accept it, though I must tell you that I, too, am a Newchurchman."
"Indeed!" exclaimed Mrs. Lyons, and her ejaculation seemed to bear a faint disappointment. Miss Warner looked at him a moment and then turned her gaze on Mr. Spaulding and Isabel, who stood by the fence watching the cows.
"Yes," he replied, "I was born in the Church."
After this no one seemed to know exactly what to say. Miss Warner arose after a faint "Ah?" and walked down to where Mr. Spaulding and the child were, and Mrs. Lyons said "Indeed?" and shortly after began talking about Mr. Spaulding. She spoke of his many good and amiable traits, of his social standing; but conveyed the idea that her own was quite as good; of his wealth; which was ample.
"Is Mr. Spaulding a Newchurchman?"
"Oh! no! he is a Methodist."
The little group down by the fence now broke up, and Isabel came running to the piazza and told her mother they were going around to the other side of the house to see the sunset, and asked her to come too. As Mr. Spaulding and Miss Warner had gone on around the house Mrs. Lyons hesitated at first, and then arose and asked Willis if he would like to go too. The river flowed not far from the front of the house; beyond it rose rugged hills behind which the sun had just disappeared, leaving a great mass of magnificent colors. Mr. Spaulding gently endeavored to induce his companion to stray apart from the others but she would not accept his tacit hints, but remained by the side of Mrs. Lyons. There was a considerable pause in the conversation and the silence was broken by Miss Warner almost abruptly turning to Willis and asking,
"What does a sunset correspond to?"
"I don't know," was his reply.
"I thought you were a Newchurchman," she said, turning away.
"I always supposed I was," he replied, "but from your remarks I now see that it is in reality a rather presumptuous claim to make. Perhaps I had better say I believe or at least try to the Doctrines of the Church." His answer was evidently unexpected and she replied, with a mingling of petulance and apology in the tone of her voice,
"Oh! I didn't mean that; I didn't mean anything." He paid no heed to this, other than a slight pause, and then said:
"Your question is one I never thought of before, but I would infer from what we know of the sun of heaven that the correspondence of a sunset is not very good. There is something akin to it in heaven we are told in the Writings, and whenever it occurs the angel to whom it appears, is in a temporarily sad, or sorrowful state."
"You New Church people and I suppose you are one," said Mr. Spaulding, joining the conversation and addressing Willis, "have a great many very beautiful ideas, but I think you mistake when you say that a sunset, such as the superb one we are now witnessing, has a bad 'correspondence.' To my mind it is a grand and ennobling sight." Miss Warner looked from one to the other of the young men and appeared to favor the last speaker, but when he had finished she looked expectantly at Willis, with some little curiosity. He replied:
"We must remember that the glories of a sunset consist entirely of the lingering light left by the sun; when I that disappears, comes darkness." Even while they were speaking the beautiful colors were fading from the sky, leaving a dull and lessening red, and a darkness seemed to creep from the lower depths of the valley before them. They watched its stealthy approach in silence, until the girl took Mrs. Lyon's arm and said, "Let us go." Mr. Spaulding walked by her side around to the piazza again, and Willis followed with the child, who kept close to his side, and said:
When I heard what you said and saw the darkness down among the trees I felt frightened."
"The sun will rise again to-morrow, Isabel; it never leaves us," he replied, and then he felt a childish hand slip into his own, and when they resumed their seats she moved her chair close to his.
"Your 'sunset' question, Miss Warner," said Mr. Spaulding, breaking the silence, "or, rather, Mr. Hilliard's ideas, have had a somewhat depressing effect."
No one denying this, he continued: "It seems to me that truth never has that influence, but on the contrary exalts one." After waiting a moment for her to reply, Willis said to the speaker:
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"Suppose you suddenly realized the truth-I say it by way of illustration-that you were in a very dangerous position, or in an evil plight, would it exalt you?" was the slow reply, "I suppose not; still that hardly applies to the present case. That would be something personal. When I spoke I had in mind grand and universal truths which certainly do exalt the soul-thoughts of immortality, of the grandeur of the starry heavens and such things." Willis made no reply until from the deepening twilight came Miss Warner's voice: "You cannot deny that. Don't all great truths exalt one?"
"Man of himself is nothing but evil," replied Willis, slowly. "A great truth that. Does it exalt one?"
After waiting for a reply, he said, "Well," and then Mr. Spaulding spoke:
"The conviction of sin certainly does not exalt one, but involved in it is the glorious truth that Jesus died for us, and that, if we but believe, all our sins are forgiven, and certainly that is a truth to exalt the soul."
"When we believe, we are freed from all evil?" asked Willis.
"Yes, our souls are washed, spotless white, in the blood of the Lamb."
"Consequently the believer can do no evil?"
"He is freed from sin," was Mr. Spaulding's evasive reply.
"And if one does not believe, he is-?" Willis rounded his incomplete sentence with the questioning inflection.
"His sins remain," replied Mr. Spaulding.
"And hers, too?" It was unconventional and a little audacious.
"Hers?"
"Yes."
It was a very awkward dilemma for Mr. Spaulding, when his attitude toward Miss Warner is remembered. Mrs. Lyons saw it, and quickly came to the rescue by exclaiming
"Let us talk of something else; I don't like theological controversy."
"What's the matter? Has Spaulding been riding his religious hobby?" chimed in Mr. Young, who at this moment returned from his evening stroll.
"We were having a little talk on the subject of religion," said Willis, after waiting for some one else to answer.
"Didn't you find it rather slow? I always do."
"No; it was getting, if anything, rather rapid," said Miss Warner, "until you came and spoiled it all."
This surprised Mr. Hilliard a little, and somewhat pleased him, too.
"That is too bad-if there was any chance for a fight.
"Go on, George," this to Mr. Spaulding. "I'll act as your second. Where did they leave off, Miss Warner?"
"I don't know-I've forgotten, and then I forbid the duel, there has been enough blood shed," replied the changeful girl.
"All right!" exclaimed Mr. Young. "You shall be obeyed. Gentlemen, put up your swords. By the way, Mr. Hilliard, what theological sword do you wield?"
"That of the New Church."
"Swedenborgian?"
"Hum! Pretty sharp blade that."
"Yea, a two-edged one," replied Willis. "What sword do you fight with?"
"None; I don't fight. I'm an agnostic, I suppose.
One world at a time is all I can manage, and I'm in this one now. Spaulding sometimes wants me to 'save my soul,' and I tell him that it is much as I can do to attend to my body."
When he retired to his room, Willis thought over the events of the day and the people. Mrs. Lyons, he thought, placed the world and its prejudices first, and, like hundreds of others in the Church, was a good deal more willing to "impart the truth" than to receive it. Spaulding would evolve a hypocrite or a fanatic-and the girl was to be pitied. The child was a sweet little thing-what would she come to? "And lastly, Self," mused Willis. "Am I so in love with my little dole of knowledge as to be unable to love any one else?"
No answer coming to this self query, he knelt and said the LORD'S Prayer, as had been his custom since infancy. Then he went to bed, and his thoughts played around May Warner for a long time before he finally sunk into a deep sleep.
REPORT OF THE TREASURER W. D. UPTEGRAFF 1896
The General Church.
Balance on hand March 20th $0.11
Received from Philadelphia members $35.00
" Pittsburgh " 12.00
" Chicago " 5.17
" Denver " 3.50
" Berlin " 4.00
" Isolated " 3.00 62.67
Offerings, Brooklyn, March 1st $4.42
" " April 5th 6.32
" Scranton, April 7.92
" Greenford, April 5th 6.35
25.01
Less Bishop's Percentage 5.96 19.05
$81.83
Paid Andrew Czerny, services and expenses
Greenford, March and April $23 80
" Alfred Acton, services and expenses,
Brooklyn, March 1st 13.05
" Enoch S. Price, services and expenses,
Brooklyn, April 5th 14.41
" C. T. Odhner, services and expenses,
Scranton, April 15.12
" C. Th. Odhner, postage .88 67.26
Balance April 20th $14.57
Received and forwarded to Bishop:
From Pittsburgh members $12.29
" Chicago " 5.00
" Denver, " 3.00
$20.29
The estimated requirements to May 20th are $200, three-quarters of which is the balance still due Mr. Jordan and the estimated receipts are $75, or an apparent difference of $125.
The interesting feature in this report is the fact that Chicago and Denver are now contributing centres.
While the contributions received during the past month were sufficient to meet our current expenses, they have not been sufficient to permit of any reduction in the debt. The pressing debt is the balance of $149.85 due Mr. Jordan, and it is desirable that this debt should be wiped out as soon as possible.
Again, the present receipts are not sufficient to justify any extension of the work.
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During the summer months-a great deal of work could be done at very little expense. The only thing necessary to give the Church all the money needed is for each one to do something. The Local Treasurers will be glad to receive any contributions, however small. Or you may send your contribution to
W. D. UPTEGRAFF, Treasurer.
LIBERTY AND ATLANTIC AVENUES,
PITTSBURGH, PA.
Responsibility 1896
Communicated.
Responsibility for the views expressed in this Department rests with the writers.
SUGGESTIONS ON PRIMARY LESSONS IN MUSIC 1896
THERE is a statement in the Work on Divine Providence, n. 136, that "all infants in the spiritual world are introduced by the LORD into angelic wisdom, and by it into heavenly love, by means of delightful and pleasant things; first by beautiful things in the houses, and by pleasant things in gardens, and then by representatives of spiritual things which affect the interiors of their minds with pleasure; and at length by the truths of wisdom, and so by the goods of love, thus continually by delights in their order," etc.
Children in this world might be more successfully initiated into the pathway which leads to an affection for acquiring knowledge-of various branches of the arts and sciences-if the principles of instruction, adapted to their wants were more replete with a spirit of living sentiment; for this kindles an incentive which awakens both interest and delight at the same time.
There is, perhaps, no subject which admits such striking comparisons with living beings, for the benefit of, instruction, as the subject of music.
The musical staff may be represented as a stage of action upon which the notes are the actors, continually answering each other, in musical drama, in tones which vary into beautiful melodic and harmonic effects.
Many interesting associations may be pictured to the minds of children in living imagery by individualizing the notes, as indicated in the "Musical Sketch," which appeared in this paper a short time ago.
As the staff is the foundation of our musical language, it should be taken up as the first principle of instruction. The idea may be conveyed to the mind of the young that the lines and spaces represent musical sounds, and that by means of the notes the musical language is written.
Children are much more impressed with illustrations before them than otherwise; therefore the teacher may write the scale of C upon the staff, explain it, and sound the tone of each note with the voice by syllable, according to the Tonic Sol Fa system of study, which impresses the tones more firmly upon the mind because of their respective names.
The hearing will soon be ready to distinguish the difference in pitch, between the sounds, as they rise and fall in irregular, as well as regular, order.
The notes may be determined by number for some time before the arduous task of reading them from the position on the staff is allotted them. All exercises and melodies may be numbered at first, in order that the mind may become familiar with a variety of tonal effects without much difficulty.
If mechanical training is insisted upon at the very beginning of musical instruction, careful discipline in the position of the hand with exercises for the fingers, for the formation of a fine musical touch, would not interfere greatly with the mental culture of tone, and with reading the notes from the staff.
A certain amount of work can be furnished by dictation to keep up a supply for one year, if necessary, after the keys on the key-board have been distinguished by means of the musical alphabet.
For instance, the classification and construction of chords, analysis of scales and intervals, and all that which pertains to elemental harmony, besides playing melodies which have been stamped upon the mind by means of the mental process; all this can be taught without staff notation, and is a means by which the sense of musical hearing and concentration of thought may be highly cultivated.
Great results should not be expected in a short time. No doubt many of us have been taught by experience that "progress of the best kind is comparatively slow." Careful, thorough work bears much better fruit than hasty, excitable action.
Many amusing and pleasing stories can be invented and associated with both the instrumental and the vocal work, according to the nature and form of the melodies.
Again, in order to keep up the living spirit, the fingers may be likened to ten white horses, young and beautiful, ready to be trained for useful action, at the same time impressing the idea that the governing and training is due to the mind, which is to be the master. That, in order to manage them successfully, they must be controlled with the silken reins of patience and the golden rod of perseverance, or they will soon take advantage and try to run away, and be very obstinate, that it is very necessary to watch them with great care and attention.
The principal object of primary lessons in music should be the laying of a fine foundation for good musical work, which proves its worth by yielding an increase according to the pains bestowed upon its cultivation.
Title Unspecified 1896
THE third number of Den Nya Kyrkan, edited by the Rev. Joseph E. Boyesen, teaches in its editorials that the LORD is Truth Itself that the whole Word, the revelation of the Divine Truth, reveals the LORD to us, that through His Word now laid open, or through the heavenly truths of the Word, which the LORD has now given to the New Church, He reveals Himself to us, for "all the truths of the Word are so many mirrors of the LORD," that the revelation given to the New Church is more interior and complete than any which the LORD has given before, that the LORD cannot be present in our thoughts if the truths of His Word are not present in us; these testify concerning the LORD, and the truths of His Word cannot be present in our thoughts except the LORD be present in us, for they treat of Him. It contains, further, a sermon by Bishop Benade, the subject of which is: "Peace from the LORD." The text is: "These things have I spoken to you, in order that ye might have peace in Me; in the world you have affliction, but be confident: I have overcome the world" (John xvi, 33). The paper contains, further, an extract from the Writings, concerning the relation which good and truth bear to each other; an article by the Rev. J. E. Boyesen concerning "The home; its influence upon the life of man and upon Emanuel Swedenborg," and the continuation and completion of the story, "Emanuel."
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LIFE OF THE NEW CHURCH Various 1896
NEW CHURCH LIFE.
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Chicago, Ill., Mr. A. E. Nelson, Chicago Agent of Academy Book Room, No. 565 West Superior Street.
Denver, Col., Mr. Geo. W. Tyler, Denver Agent of Academy Book Room, No. 544 South Thirteenth Street.
Pittsburgh, Pa, Mr. Wm. Rott, Pittsburgh Agent of Academy Book Room, Tenth and Carson Streets.
CANADA.
Toronto, Ont., Mr. R. Carswell, No. 20 Equity Chambers.
Waterloo, Mr. Rudolf Roschman.
GREAT BRITAIN.
Mr. Wiebe Posthuma, Agent for Great Britain, of Academy Book Boom, Burton Road, Brixton, London, S.W.
PHILADELPHIA, MAY, 1896=126.
CONTENTS. PAGE
EDITORIAL: Notes 65
Birth of the Spiritual Man (a Sermon) 66
Implantation of the Truth, of faith and the
Goods of Life (Ex. xxiii, 14-21) 67
The Temptation, of the LORD 68
The Order of the Glorification 70
Law In Swedenborg's Animal Kingdom 72
NOTES AND REVIEWS 73
The Lessons in Anatomy, Criticised 74
Evolution Exposed 75
THE STORY:
The Letter. Chapter I 75
THE GENERAL CHURCH:
Report of the Treasurer 78
COMMUNICATED:
Suggestions on Primary Lessons In Music 79
Den Nya Kyrkan 79
LIFE OF THE NEW CHURCH
The Academy of the New Church 80
The Church at Large 80
Birth and Deaths 80
Postscript 80
THE ACADEMY OF THE NEW CHURCH.
Philadelphia.-ON April 5th the Festival of the Glorification of the LORD was held. A special order of service was provided for the occasion. Bishop Pendleton, assisted by Ministers Acton and Starkey, conducted the worship. During the service three discourses were delivered, treating respectively of the "Temptations of the LORD," the "Order of the Glorification," and "The Glorified Human" The first two are published herewith. See pages 68, 70.
THE same services were held in Hunting- don Valley on the afternoon of the same day.
April 12th Bishop Pendleton officiated the celebration of the Holy Supper in the city, and in the afternoon at Huntingdon Valley; On April 19th Candidate Doering preached on the subject, "Purification must proceed from internal to external, and not the reverse" (Matt. xxiii, 25 and 26);
A SOCIAL was held on April 2d, under the auspices of Mr. and Mrs. Hick; which proved a very successful occasion.
A MOST enjoyable School Social was held April 17th, the Chancellor and his wife receiving. The programme was arranged by four of the young ladies, which accounts for much of the pleasure derived from the Social.
Huntingdon Valley.-ON April 19th Bishop Pendleton preached on "Man nothing but evil" (Ps. II, -2), and on April 26th Candidate Doering preached.
ON April 8th a meeting of the congregation was held to hear the plan of the new "Civic and Social Club," incorporated under the laws of the State. A meeting was held in Philadelphia on April 13th for the same purpose.
Glenview, Ill.-ON Sunday afternoon, April 12th, a sad accident occurred in the New Church community in Glenview. Little Theodore Warde Gyllenhaal, a child scarcely three years old, while playing with the children at a neighbor's house, fell into the rain-water cistern and was drowned. The child was the youngest son of Mr. and Mrs. Leonard Gyllenhaal.
ON the evening of the accident there was to have been given a literary program, and many of those who reside in the city were out to attend it. This was postponed, but all were invited to spend the evening in the home of Mr. and Mrs. Seymour G. Nelson. The feelings of all had been so thoroughly aroused by the accident that it was a comfort to get together and informally converse about the spiritual world and its nearness to us. Among the many interesting facts brought out in the conversation by the pastor, the Rev. N. D. Pendleton, was the enumeration of many of the uses which such a dispensation of Providence may perform to us. He said "the Divine Providence never acts for a single purpose, but is manifold in its effects." One effect he thought would be that we would love the children that remains with us even more tenderly than before. The Church needs to develop in affection. Affections should be expressed as well as thoughts. The conversation was principally concerning the states of infants in the others life, as three of our little ones have gone there from Glenview within the period of a few weeks. As expressed in a toast; they are "Three messengers of innocence."
Berlin.-THE glorification of our LORD was celebrated by the Berlin congregation on Easter morning. The service was divided into several parts, each part having reference to some state in the progression of the LORD'S Human to union with the Divine The orchestra played a prelude, interlude, and postlude, expressive of the different parts of the service.
ON the evening of April 6th a concert was held in Mrs. T. Bellinger's home. The intervals between the musical numbers were pleasantly spent in conversation and dancing. At the close of the musical programme Mrs. Bellinger presented each of the musicians who had participated in the rendition of the program with flowers. Thus was brought to a close a most enjoyable innovation in the form of social entertainment.
A VERY delightful form of social recreation was introduced here on the evening of April 17th, in the form of a masquerade party. The disguises in many cases were perfect, and many were the genuine surprises when all unmasked. The evening was spent in dancing, at which pastime all seemed to enjoy themselves thoroughly.
THE CHURCH AT LARGE.
THE UNITED STATES.
New York.-THE Brooklyn, E. D, German Society, of which the Rev. F. Muhlert is pastor, have rented an Old Church house of worship; and will conduct services Sunday mornings and evenings. In pursuance of a unanimous vote of the Society, they have been using unfermented grape juice at the Holy Supper Mr. John Czerny, who makes this communication to the Bote der Neuen Kirche, states that "after diligent and careful study of the Doctrines of the New Church we have become convinced that the fresh juice expressed from sound grapes is the highest correspondence of the Divine Truth." This declaration is followed by arguments which are familiar to readers of Mr. John Ellis's works. This Society, who, as may be remembered, not long ago ordained their pastor themselves, appear to be led by him into one falsity and consequent evil after another.
THE English New Church Society in Brooklyn has opened a free library and reading-rooms at 98 South Elliott Place. The Rev. Dr. Lyman Abbott (successor of the Rev. Henry Ward Beecher) gave an address in the evening. The daily papers have been publishing the views of Dr. Abbott, according to which he practically denies the Divinity of the Bible, and maintains peculiar views in regard to the LORD-none of them tending in the direction of the New Church.
Illinois.-THE Rev. A. J. Bartels makes a practice of using unfermented grape juice at the Holy Supper to the Germans in Chicago.
GREAT BRITAIN.
Bristol.- A RECEPTION was tendered to the Rev. William Heald, late of Anerley, on April 19th, on his assuming charge of the Bristol Society.
Norwich.-THE first wedding ever performed in the Temple of the New Church Society at Norwich, although it has existed for over a century, took place on April 2d. Mr. James Spilling, the author, was the officiating "Priest."
Glasgow.-ON March 26th a meeting was held to bid farewell to the Rev. Joseph Deans, who is entering upon his duties as a Missionary Minister.
THE Rev. J. F. Buss, late of Northampton, has received and accepted a call to the pastorate of the Cathedral Street Society, in succession to the Rev. Joseph Deans.
Title Unspecified 1896
Postscript.-Just as we go to press comes news which will be a source of pleasure to our readers.
Prof. Odhner, who arranged in Sweden for the phototyping of the Summaries of the Prophets and Psalms and Mr. Carl Hj. Asplundh Treasurer of the Academy of the New Church and Manager of its Book-Room, visited the General Convention in Washington, D. C. They were presented to the Convention by the Rev. T. F. Wright (the Rev. John Goddard in the Chair), and were cordially received.
Prof. Odhner delivered an address to the Convention on the subject of Phototyping Swedenborg's Manuscripts, and Mr. Asplundh effected an agreement whereby funds held by the General Convention will be made available for the further prosecution of the work of phototyping the manuscripts by the Academy.
Mr. Asplundh will arrange at once for the publication of the manuscript or the Spiritual Diary.
81
EXTERNAL WITHOUT AN INTERNAL PENDLETON 1896
New Church Life
Vol. PHILADELPHIA, JUNE, 1896=126. Whole No. 188.
Then spake Jesus to the multitudes, and to His disciples, saying, The Scribes and Pharisees sit in Moses' seat; all things, therefore, that they say unto you, that ye should observe, that observe ye and do; but do ye not according to their works; for they say and do not. -Matthew xxii, 1,2.
THE LORD, in addressing the multitude, or crowd of people, assembled around Him, together with His disciples, who were more immediately associated with Him, spoke to the whole human race, that is, to all who are in good, or who are in any state of affirmation and reception, all who are of His Church, or who are about to receive the things of the Church. The multitudes and the disciples thus represent all who are, and are to be, receptive of the Divine teaching, and out of whom a Church can be formed; the disciples representing those who are in the internal things of the Church, and the multitudes those who are in its externals.
The LORD'S words, as given in the Gospels, addressed directly to the multitudes or to the disciples, or to both together, were spoken to the first Christian Church, in their literal form, and in their natural and moral application, or in their interior natural sense; for the Christian Church at its best was not capable of rising into a more interior apprehension of the LORD'S teachings. But in their interior, or spiritual form, the words of the LORD are spoken to the angels of Heaven, and out of Heaven to the New Church, unfolding the laws of order, as they are done in Heaven, and are to be done upon the earth.
The law of order that is unveiled to view in the twenty-third chapter of Matthew, is, that in Heaven there is no external without an internal, and as the New Church is to be formed from Heaven, and is thus to correspond with that which is Heaven, so in the New Church there is to be no external without an internal, but instead thereof the external is to proceed from the internal, and is to be the outward form and expression of the internal or spiritual that is within; for the teaching is, that the external from the internal is Heaven with man, but that the external without an internal is Hell with him. When the internal is in the external, then Heaven is present in the world with man; for the internal of the Church is Heaven, and the external is but a face and a form, through which Heaven shines, and by which it affects all who are capable of being affected by things spiritual and Divine. But when the internal is not in the external, or when Heaven is not in the external of the Church, or in the external of worship, or in the uses that are done by the Church, or by the man of the Church, though the external be heavenly in its form and appearance, still Hell is present in the external, or, what is the same; the love of self and the love of the world is present, but forming, by means of externals that are from Heaven, a Heaven that is but a counterfeit of the real Heaven, and a Church, from that counterfeit, that is but the outward resemblance of a Church, with naught of the inward quality of a Church. It is this appearance, or imaginary representation, of a Heaven and a Church, an external without an internal, concerning which the LORD teaches in the twenty-third chapter of Matthew, and which is represented by the Scribes and Pharisees.
The Scribes and Pharisees were but representatives of the Jewish nation, for the state of that nation was as it were crystallized in them, and what the LORD said of the Scribes and Pharisees was said of that nation as a whole, much as it was at that time, such as it had been from the beginning, and such as it is at this day. That the worship of the Jewish and Israelitish nation was from the beginning external worship, without any internal principle of charity and faith in their worship, is evident from the fact that they were most prone to idolatry, as shown in all their history; for they continually wandered away to the worship of other gods, which they did whenever they felt themselves to be in freedom, that is, whenever the fear of punishment was removed; and they could only be brought back to the worship of JEHOVAH by severe punishments, nor could they be held in that worship except by the fear of punishment, or by the hope of reward. The idea of God gives quality to all worship, if the idea of God be a spiritual idea, an idea that has in it love to God and charity toward the neighbor, then the Church will be spiritual, for there will be a spiritual internal in the worship of the Church; but the Jews had a purely natural, a sensual idea, yea, a material idea of God, hence there was with them no charity and faith, nothing but the love of self and the love of the world; and their worship of was a purely material worship, that is, their worship of Him was wholly idolatrous. There was indeed with them a holy external in their worship, but this holy was outside of them, and not within them'; this holy sphere was with them externally from Heaven because their worship was in itself the worship of JEHOVAH, the true God, the God of the Ancient Church, and their rituals were the rituals of the Ancient Church continued with them in the external form, but not in the internal; for the internal of the Ancient Church had departed from the earth, except some remains of it with the Gentiles; and it was that these remains might be kept alive that the worship of the Ancient Church was continued with the Jews; for the simple good of the Gentiles, who had gone into the other world, could be associated with the Jews in their worship, though not in their life;' for these simple good as to life were associated with the simple good in the world; and thus some connection of Heaven with the human race could be maintained until the Coming of the LORD. This conjunction of Heaven with the human race, by a method that was nothing less than a Divine miracle, could be continued so long as their worship was maintained in its purity, that is, so long as the representatives of things spiritual and Divine were not contaminated and profaned by admixtures from without, that is, from the corrupt nations of the Ancient Church in both worlds; but when the representatives were profaned, which was done by the Scribes and Pharisees, evil spirits invaded and took possession of the worship, the simple good, spirits, who had been associated with the Jews in their worship were removed, and in order that the connection of Heaven with the human race might not be completely broken, and mankind perish from the earth, the LORD came into the world, put an end to the Jewish Church, caused the Jews to be expelled from the land of Canaan, and established a new Church, which was to be a spiritual Church; and He at the same time executed judgment upon the evil spirits in the world of spirits who had destroyed the worship of the Ancient Church, and who had finally profaned and thus destroyed the representatives of a true Church, and of a true worship, as these had existed with the Jews.
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This state of the Jews, an external without an internal, an idolatrous worship of JEHOVAH, a state full of the love of self and the love of the world, in which they were actuated by no motive but the hope of worldly reward, or the fear of worldly punishment, is what is described in the words of the LORD concerning the Scribes and Pharisees.
The application of the LORD'S words to the state of the Jewish nation presents what is called in the Doctrine of the Church the internal historical sense of the Word. This sense, which reveals the state of the Jewish nation, is contained in the historicals of the Old Testament throughout, though but little of it appears in the letter. In the New Testament, however, the internal historical sense appears in the letter, for it was necessary that the, Christian Church should know something of the internal state of the Jews, in order that that Church might be completely separated from the Jewish. But the spiritual sense itself does not refer to the state of any nation; but is universal in its application; and so the chapter before us treats of the external without an internal, wherever it exists or may exist, whether in this world or in the other world, whether in the Church on earth or in the Church in Heaven, for it is a condition which occasionally invades even the angelic societies, disturbing for a time their peace, order, and harmony. And as it thus constitutes a present and ever-threatening danger to the Church, it is necessary to know not only that it is, but also what it is, that the man of the Church may learn to know it when it appears, and knowing, shun it as a contagion, and thus be guarded and protected by the LORD; for man is protected, and, only protected, in the knowledge of the truth, and in obedience to it.
Those who are in an external without an internal, do not interiorly know any Divine truth, because there is no interior acknowledgment of it, and this because there is no interior love of it. Man knows and acknowledges interiorly only that which he loves, for interiorly he is a spirit, and thus, under the law of the spiritual world, which law is, that after the first state of man, following his departure from the world, the man as a spirit can only know and believe that which he loves, can only speak that which he loves, can only will and do that which he loves. Man in the world is under this law as to his interior life; the difference is, that in this world the interior state, or state of his spirit, can be changed, but it cannot be changed after death. The reason it can be changed in this world, and not in the other, is because man in this world has a body, and an external, investing his spirit, which is accommodated to life in the world, which is as it were separated from his interior life, or the life of his spirit, which is accommodated to life in the spiritual world. This external, accommodated to life in the world, can be instructed in truths by the way of the world, and to a degree illustrated; from which illustration, or elevation of thought by truth, he can see something of the evil of his interior life, and in that seeing, power is given to shun the evil as sin against God, and the interior state of life is gradually changed, and the change goes on so long as his life continues in the world. But the external, which is accommodated to life in the world, may be to a degree illustrated in truths, and at the same time no will be excited from remains to live and do the truth, or if it be excited it is repressed; the evils of the interior life continue as before, and truths in the external are merely used to cover and conceal from outward view the evils that are within. The external, accommodated to life in the world, becomes then what is called in the Doctrine of the Church, an external without an internal, an external form or appearance of good and truth, but within there is nothing but the evil and the false; and hence such a man in his interior life is in complete ignorance of spiritual things, and such he will be externally as well as internally after death, when the external accommodated to life in the world, is laid aside.
When it is said that the external is without an internal, or that there is no internal in the external) the meaning is, that the internal or spiritual man is closed, and only the external or natural man open, which means in general that the mind of man is open to the world, but closed to Heaven; and to be open to the world, and closed to Heaven, is the same thing essentially as being opened to Hell. When the internal is closed, there is in deed still a kind of internal, but, this is the interior of the natural, and when the internal or spiritual man is closed, the interior, natural is nothing but evil and the false of evil; and as there is then no spiritual principle living in man, it is said that the external is without an internal, and an external without an internal is death and hell; for death and hell are within, or what is the same the loves which reign in hell are there, which are the loves of self and of the world. The man in whom those' loves reign, dwells with evil spirits, and they with him, and they will openly dwell together, when the body is laid aside, and the man appears as he really is, a dead man, an evil spirit, a devil of hell.
When the internal is closed and only the external open, there is of necessity no influx from Heaven with man, for influx from Heaven is through the internal into the external, and if the internal is closed there is no reception of things Divine in the external; for that only which inflows from the world is received, that is to say, that which inflows from the world makes a plane for the reception of those things which are of the devil and of hell. Influx from the world is not properly influx but afflux, not a flowing in but a flowing to; for the internal flows into the external, but the external cannot flow into the internal, but it may flow to, that is, may present itself, by appearing to flow in, and thus make a plane for influx from the internal of those things which correspond, for influx is according to correspondence, and into those things in the external which correspond. The entire work of regeneration consists in bringing the external into correspondence with the internal, that the internal may flow in and give life to the external, in the things there which correspond with itself. Evils, in the natural or external man are shunned as sins against God, because they do not correspond with the things which are in Heaven, or in the internal man; they correspond to the things which are in Hell, and so receive influx from Hell; but when they are removed, and the forms of order take their place, the connection with Hell is broken, the plane for Hell is removed, Hell is closed and Heaven is opened.
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A plane is formed in man by afflux from the world; if the things which approach from the world by afflux be evil, then a plane is formed for the hells, but if the things which approach from the world be good, and of order, then a plane is formed for the Heavens. The power is granted to man to act as of himself in keeping out, in shunning and resisting the things which approach by afflux from the world, which do not correspond with the life of Heaven, and which are, therefore, of disorder, and of receiving those things which do correspond and are of order. When the external is thus brought into order Heaven is opened and Heaven inflows, and the external reacts with the internal, co-operates with the internal, proceeds from the internal, in all the goods and uses of life, and man becomes a form of Heaven, no longer an external without an internal, but an external from the internal, which is Heaven.
It is remarkable, however, that those who are in an external without an internal, can still do uses which are of charity, or which are of good to the neighbor. But use done by them, while it is use to others, is not use with them; for with them the same quality is in their use as in their form; it is an external without an internal; it is use without the love of use; it is good without the love of good; it is the form of charity without the life of charity; an imaginary form, an imaginary heaven, and an imaginary heaven is a hell; and these are the hells against which the LORD fought, and which he overcame when He was in the world, the Hells which were imaginary Heavens and were represented by the Scribes and Pharisees.
Since those who are in an external without an internal do uses to the neighbor, and are upright and pious in their walk and conversation, it appears as if a plane were formed with them by afflux from the world to receive influx from Heaven. But afflux alone does not make a form, or a plane; for after all afflux is according to influx, and is but the reaction of influx; it is the internal making a plane for itself by means of the things which approach from the world. If hell is opened and inflows, if hell is the internal, or in the place of the internal, man permits only those things to approach from the world by afflux, which agree with the life of hell within, or which correspond with that life. But man has the ability, while he is the world, to make it appear that the plane or external with him is of Heaven, while the internal is still of hell, to make it appear that he only receives by afflux from the world those things which are good and of order, when in reality he does not receive them, but merely takes them on as a coat or covering, in order to conceal from others the hell that is within. The truth is, that he only permits those things to enter by afflux from the world which agree with his interior life and love, which are the things of evil and disorder; but this he conceals from the eyes of others. Hence the real plane of reaction with him, his real external, is evil, as his internal is, and corresponds completely with it; though he has the ability to make it appear otherwise, as was said, and he has this ability from the common influx of heaven into externals with man in the world; and he thus deceives others, and will continue to deceive, until, in the Providence of the LORD, the real external, the external of the internal, is laid bare to view, which will certainly be done, if not in this world, still in the other. There is, however, no complete or final judgment in this world, because the spiritual internal cannot be fully known, that is, what man is as a spirit cannot be clearly seen, and, besides, the opportunity and the ability to reform continues with man, with every man, until his departure from the world; but after death the judgment is complete and final.
Afflux is according to influx; and so the internal or spiritual mind, when it is open, flows into the external, and forms there a plane for itself out of the things which enter from the world, the things of truth which enter by instruction, and the things of good which enter by delights; when we say enter from the world, we mean the things which present themselves from without by the senses of the body, the internal love selecting and adopting those which agree with its life, and rejecting and expelling those which do not agree. The internal or spiritual love selecting and adopting those which are of truth and good, thus the things which agree with heavenly order, and rejecting those which are false and evil, thus the things which do not agree or correspond with heavenly order; and the interior natural eye, which is the love of self, the internal or spiritual mind being closed, selecting and adopting the things which are false and evil, and rejecting all that is true and good.
It was said that those who are in an external without an internal, like the Scribes and Pharisees, can still do the uses which are of charity, although there is with them no internal love of use, or no love to the neighbor; they can even teach the truth of the Word, the truth of Heaven, which truth, taught, by them, may be made instrumental in the LORD'S Providence in saving the souls of men. This is what is especially meant by the LORD'S words to the multitude, and to His disciples, when He said: "The Scribes and Pharisees sit in Moses' seat; all things therefore that they say unto you that ye should observe, that observe ye and do; but do ye not according to their works; for they say and do not."
REGENERATION BY THE LORD 1896
EXODUS xxiii, 22-33.
(22 -30.) WHEN man receives the instruction which is imparted to him by the Only Instructor of the Church, the LORD in His Divine Human, "because if, hearing, thou wilt hear His voice"-and complies with it from faith and love, "and do all that I shall speak"-then the LORD turns away all the falses from evil, "and I will be an enemy unto thine enemies," and all the evils from which come falses, "and I will be a foe unto thy foes." When man lives according to the commandments which the LORD teaches, "when Mine Angel shall go before thee"-and the LORD has protected from the evils and falses which infest the Church, "and lead thee through unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite, and I will cut him off"-man must beware not to worship the falses of evil, the sphere of which still incites him, "thou shalt not bow down to their gods and he must not obey them, "and shalt not serve them"-nor follow the evils of life thence resulting, "and shalt not do after their works"-but he must utterly remove the evils, "because destroying thou shalt destroy them"-and likewise the falses of worship, "and breaking down thou shalt break down their statues"-and worship the LORD alone, "and ye shalt serve JEHOVAH your God" Who will cause the rood of love and the truth of faith to increase, "and He shall bless thy bread and thy waters"-and Who will protect from the falsifications of truth and the adulterations of good, "and I will remove sickness from the midst of thee"-and cause goods, and truths to proceed in their order in continual progression, "there shall not be an abortive and a barren one in thy land"-even until the state of the regenerating man is full, "the number of thy days I will infill."
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On the other hand, those who are in the evils of the false will be in terror of the truths of good, "My terror I will send before thee"-and all the falses will be in consternation, "and I will disturb every people"-from the LORD'S Presence, "to whom thou shalt come"-and the falses will flee away and be condemned, "and I will give all thine enemies unto thee the neck"-and those who are in the falses of evil will be in dread, "and I wilt send the hornet before thee"-and the falses which are from evils will flee, "and it will drive out the Hivite, the Canaanite, and the Hittite from before thee." Those falses and evils are not removed in haste. "I will not drive him out from before thee in one year"-else man would fail, and have little spiritual life, "lest the land be desolate"-and falses from the delights of the loves of self and the world would inflow, "and the wild animal of the earth be multiplied upon thee." But the removal takes place by degrees, according to orders "little, little, I will drive him out from before thee"-according as good increases, "until thou become fruitful"-and man comes into good and thus is regenerate, "and inherit the land."
(31-33.) When man has been regenerated, then the extent of spiritual truths in him covers everything, from the scientific truths which are stored up in the memory, even to the interior truths of faith, which are the truths of life itself, and are inscribed upon his internal man, and hardly appear in the memory, "and I will set thy border from the sea Suph even unto the sea of the Philistines"-from the delight of the sensual-the delight and pleasure derived from the body and the world-even to the good and truth of the rational, "and from the desert even unto the river"-hence the regenerate man governs his evils, "for I will give the inhabitants of the land into your hand"-and they are removed, "and I will drive them out before thee"-so that he has no communication with evils and falses, "thou shalt not make a covenant with them and with their gods"-for evils must not be together with the goods of the Church, "they shall not dwell in thy land"-lest the evils turn the goods away from the LORD, "lest they make thee to sin to Me"-when there would be worship from falses, "when thou shalt serve their gods"-from the allurement and from the deception of evils, "because it shall be to thee for a snare"
NATIONS BORDERING ON CANAAN 1896
II.
(For the first instalment see March, 1895, p. 4i,)
Moab [Hebrew] = seed of the father.
Ammon [Hebrew] a people.
Most of the nations bordering on the Land of Canaan had originally sprung from the same stock as the Sons of Israel. All of them belonged to the family of Terah, Abraham's father. Abraham was the forefather of the Ishmaelites, of the Edomites, and the Midianites; and Lot, the son of Nahor, Abraham's brother, the forefather of the. Moabites, and Ammonites. All these nations are, therefore, to be considered offshoots of the Second Ancient Church; while the nations of Canaan, as well as the Amalekites and the Philistines, belonged to the corrupt remains of the First Ancient Church.
This distinction it is important to bear in mind, as these two classes of nations bear different relations to the Sons of Israel, which is evident from the fact that while the Sons of Israel were commanded to treat as enemies the nations of the First Ancient Church, they were repeatedly enjoined not to meddle with or to harm those of the Second Ancient Church. One of the reasons for this discrimination being that all those related to the family of Abraham represented, more or less remotely, something of the true Church. But there was probably another reason, and one which may be assumed with a considerable degree of certainty, namely, that the latter were not so completely vastated of all good and truth as the former, and were spared on that account. Such a distinction was even made between the nations of Canaan, as in the case of the Jebusites and the Chivites, who were singled out and received a more humane treatment than the rest; the reason for such discrimination being that they had still remains of good and therefore were allowed to live.
IV. Moab. -The Land of Moab was situated along the eastern shore of the Dead Sea. At one time it extended from the Brook of Zered to the River Jabbok, thus it included Mount Gilead. But some time previous `to the Exodus the Moabites had been driven within the southern half of this territory by the more powerful king of the Amorites. The river Arnon then formed their northern boundary. Their country was for the most part hilly; in some places even mountainous.
The king of Moab must have been subject to the king of the Amorites at that time, as he permitted the Midianites, whose kings are said to have been princes of Sihon, to settle in his country; otherwise he would scarcely have tolerated allies, or subjects, (whatever they were,) of his most dangerous enemy, in his land.
The Moabites were a pastoral people, and like all mountaineers, apparently a brave and hardy race. Later they proved themselves a dangerous enemy to the Sons of Israel. Thus in the time of the Judges, Eglon, king of Moab, succeeded in fastening his yoke upon them, and held them under subjection for the space of eighteen years. In the time of the Kings, however, the relation of the two nations is reversed, and Mesha sends a large tribute annually to the king of Israel. But there were intervals of friendly relations between them. The Moabites seem on the whole to have been a peace-loving people, for from the time of the Exodus to the time of the Babylonian Captivity-thus during a space of eight or nine hundred years there had been no more than two or three really serious collisions between them and the Sons of Israel.
(To be concluded.)
CORRECTION GEORGE G. STARKEY 1896
EDITOR OF NEW CHURCH LIFE.
DEAR SIR: -In the May Life, in the article "Law in Swedenborg's Animal Kingdom," occurs a statement of doctrine concerning the Divine Human, which contains so fundamental an error that it would seem wrong not to call attention to it. The statement is "The higher grants to the lower certain faculties, and then respects its freedom to act from these, faculties as of itself. It is not moved of the higher, but moves itself from the higher. This is so in all things human, because it is so in the Divine Human."
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This I can make to mean nothing else than that the Divine (the "higher") grants to the Divine Human ("the lower") certain faculties, and then respects its freedom to act from those faculties as if of Itself. This idea separates the Divine Human from the Divine Itself, and so divides God. Applied to the human assumed in time there could be no objection to the statement, so far as I can see; but to predicate it of the Glorified Human, which is One and the Same with the Father, and thus not "lower," seems dangerous. "The LORD'S Human, after it was glorified or made Divine, cannot be conceived of as human, but as the Divine Love in a human form" (A. C. 4735). "The Esse Itself, which was in the human of the LORD, was JEHOVAH, which is the Divine Good of the Divine Love; and the esse of life makes everything which exists to its own likeness; thus the LORD, from the Divine which was in Himself, made also His Human the Divine Good of the Divine Love" (A. C. 10125). "The human considered in itself is but a form recipient of life from the Divine, but the LORD'S Human glorified, or His Divine Human, is not a form recipient of life from the Divine, but is the very esse of life, and what proceeds thence is life" (A. C. 5256).
The article quotes from the English translation of The True Christian Religion, n. 154, "each [angel] speaks of himself from the LORD." Observing that this sounds quite differently from the statements in the Divine Providence, n. 76, 88, etc., that man has life and faculty of acting, not of himself, but as of himself, I found that in the latter cases the phrase is sicut a se, but in The True Christian Religion, n. 154, it is ex se. "Ex" means "out of;" "a se" means "of" or "from oneself." That which man does is out of himself, but not of or from himself.
I will not apologize for criticising, for as human conceptions and statements of doctrines must, to the end of time, remain liable to error, so if mine be wrong the Life will cheerfully do its part toward setting me straight; and if the Life is wrong it, too, certainly cannot afford to remain in error.
Fraternally yours,
GEORGE G. STARKEY.
FRANCIS BAILEY CARL THEOP. ODHNER 1896
AMONG those who in the month of June, 1784, attended the lectures of Mr. James Glen, in Philadelphia, the following have been recorded: Francis Bailey, John Young, Myers Fisher, and a Captain Lang. Attracted by the clearness and beauty of the new Doctrines which they heard on this occasion, these gentlemen entered into conversation with Mr. Glen after the lectures, and borrowed from him some books, for the further study of the Doctrines.1
Mr. Glen shortly afterward left Philadelphia, in order to spread a knowledge of the New Church in other parts of this country. Soon after his departure a box of New Church books arrived for him, consigned to Mr. Bell, the bookseller, in whose rooms Mr. Glen had delivered his lectures. These books, which had been sent by Mr. Robert Hindmarsh, did not reach Mr. Glen, who appears to have left behind him no directions for forwarding them to him. Mr. Bell himself died within a few months after their arrival, and his executors, not knowing how to dispose of the books otherwise, offered them for sale at public auction. Mr. Bailey and Mr. Fisher, mentioned above, attended the sale, and bought most of the books, Mr. Fisher the Latin ones, and Mr. Bailey the English. Thus, as if by accident, but in reality, as we know, by the inscrutable Providence of the LORD, the Divine Writings of the New Revelation were introduced into this country.2
Mr. Bailey was the first American who fully and openly received the Heavenly Doctrines revealed in these works, and he became the first publisher of the Writings in this country. He was born near Lancaster, Pa., on September 3d, 1744. Early in life he engaged in the business of printing. In the year 1778 he removed with his family to Philadelphia, and was soon afterward appointed printer to the State of Pennsylvania, and at the same time edited a daily paper, entitled The Freeman's Journal, which at that time was considered the best paper in circulation. Personally, he is described as having been a man of firm principles, yet unobtrusive in his opinions, a gentleman of fine culture, cheerful and facetious as a companion, and possessed of a delicacy and refinement of feeling which might almost be termed romantic. At this time of his life he was connected with the Presbyterian sect, and was one of the deacons or elders in the Second Presbyterian Church, in Pine Street, Philadelphia. Beside his printing establishment, he conducted also a book store, and was a man of considerable property. It may thus be seen that he was in a position to perform important uses for the New Church about to be introduced into this country.3
Mr. Bailey diligently studied the Writings, which he had procured at the sale of Mr. Glen's books, and ardently received the Doctrines revealed in them. Nor did he keep the Light to himself alone, but spoke freely to the members of his family about these Doctrines, which, in a short time, were accepted by his wife, and by a young lady, Miss Hetty Barclay, of Bedford, Pa., who was visiting in his house. Other believers quickly gathered around this family circle; of these we may mention "Mr. Myers Fisher, Captain Lang, Mr. Thomas Lang, and Mr. John Young.
Mr. Myers Fisher was a lawyer of great fame and ability, and a prominent member of the Quaker sect. He was a great reader of the Writings, but did not dissolve his connection with the Quakers.
Captain Lang was a revolutionary officer, of whom nothing further is known. Mr. Thomas Lang was a Scotch gentleman, and a thorough disciple of the Doctrines. John Young, then a youth of twenty-two years, was a student at law. The next receivers who gathered about Mr. Bailey were a Mr. Sellers, Mr. Peter Libert, of Germantown; Mr. Thomas Jaubert, of St. Domingo; "Old Parson Schlatter," probably the father of Mr. William Schlatter, and a few others.
About two years after his reception of the Doctrines, Mr. Bailey concluded to separate, entirely, from his connection in the Old Church, and accordingly sent in his resignation of church membership, which was accepted with much regret by his former associates in the Presbyterian Church. This important step having been taken, he now felt at liberty to enter upon a more general activity for the promotion of the New Church, and in 1787 issued from his printing office "at Yorick's Head in Market Street," a little volume of seventy-six pages, entitled A Summary View of the Heavenly Doctrines of the New Jerusalem Church. This little work, which is of special interest as the very first New Church publication ever issued in America, consisted of extracts from The True Christian Religion, and was distributed gratis by Mr. Bailey, as a sort of preface to the other works of a similar character which he intended to publish. Two years later, in 1789, he issued a prospectus, inviting subscriptions for the publication of The True Christian Religion, and put this work to press after he had received about fifty subscriptions.
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Among the subscribers we note with interest the names of Benjamin Franklin, of immortal fame; Mr. Robert Morris, the patriotic financier of the Revolution; Col. Thomas Forrest, a member of Congress and the Hon. Thomas McKeen, the Governor of Pennsylvania. It is uncertain in how far any of these great gentlemen accepted the Doctrines of the New Church. Many Newchurchmen have found, or imagined they have found, traces of New Church thought in the later writings of Benjamin Franklin.
"The True Christian Religion was, at first, issued in monthly numbers, but the few subscribers began to fall off after the first number had been published, and Mr. Bailey soon found himself practically alone in his expensive undertaking. This, however, did not discourage him, even though it delayed the publication somewhat. The first volume of the work appeared in the year 1789, and the second in 1792.
In the Divine Providence of the LORD, the New Church in Philadelphia has been the original centre or brain, whence the Heavenly Doctrines have been spread to all other parts of this country, both through the lectures of Mr. Glen, through' the sale of Mr. Bailey's publications and importations of the Writings, and through the emigrations of Newchurchmen from this city. The first direct offshoots of the New Church in Philadelphia were toward the West. In the year 1789 Miss Hetty Barclay, a lovely and affectionate lady, and a most zealous disciple of the LORD in His Second Coming whom all New Churchwomen can look upon with pleasure, as their eldest sister in this country introduced the Doctrines to her family in Bedford, Pa. The Barclay family remained, for many years, firm members of the New Church. Through Miss Barclay the Doctrines were introduced further to Mr. Vickroy, of Johnstown, a surveyor, who is famous as the layer-out of the original plat of the city of Pittsburgh; his granddaughters still a valued member of the Church in Pittsburgh. Another convert of Miss Barclay's was Mr. Josiah M. Espy, who subsequently removed to Ohio, and became one of the chief means of establishing the New Church in that State.
In the year 1789, further, Mr. John Young removed to Greensburg, Pa., and became the founder of the New Church in Pittsburgh.
About this time the Doctrines were also introduced to various persons in Virginia and Maryland, through Mr. Bailey's instrumentality.
In the meantime the Church in Philadelphia gradually increased in numbers. Several foreign Newchurchmen at this time visited Philadelphia and Mr. Bailey's little circle. Among these we may mention Col. Julius Van Rohr, a Swedish nobleman, who had been personally acquainted with Emanuel Swedenborg. He had a negro slave, whom he liberated and instructed in the Doctrines, and with whom he went to Africa, in order to convert the natives to the New Jerusalem. Nothing is known of the success of this enterprise.
Another visitor was a Danish gentleman, by the name of Chalmer, who was in this country in a diplomatic capacity. He was a firm believer in the Doctrines, and had seen Swedenborg in Stockholm. Still another visitor was a Captain Bayard, a French refugee from the Revolution, who became acquainted with the Doctrines through Mr. Bailey.
In the year 1792, Mr. Bailey published an edition of The Doctrine of Life, which he distributed, free of charge. In the same year Mr. Ralph Mather, formerly minister to the New Church in Liverpool-of whom more anon-came to America and settled in Philadelphia. Here he began, in the fall of 1792, to conduct regular Sunday worship for the few members of the New Church, and is also known to have administered the Sacraments of Baptism and The Holy Supper.4 After some years he removed to Baltimore, where he took an important part in the establishment of the New Church in that city.
About the same period, the Rev. Jacob Duche, with family, returned to Philadelphia from London, and seems to have affiliated himself with the New Church circle in this city. A little society seems to have been formed, which, under the leadership of Mr. Mather, met regularly for worship, every Sunday evening, in a wareroom situated on a small street running between Arch and Race, and Second and Third Streets. These meetings are said to have been "pretty well attended."5
Mr. Bailey's activity in extending the knowledge of the Doctrines continued unabated. In his Freeman's Journal he often introduced pieces recommending the Doctrines of the New Church. Among these should be mentioned, especially, a poem by Philip Frenau-a well-known American poet of that period-entitled "On the Honorable Emanuel Swedenborg's Universal Theology."6
In the following year, 1795, Mr. Bailey published an edition of the Rev. John Clowes' Letter of Exhortation to all such as cordially receive the Testimony of Emanuel Swedenborg. This was followed, in 1796, by the first American edition of Conjugial Love, in the publication of which work Mr. Bailey was assisted by Mr. Robert Carter, of Virginia. Mr. Bailey's last publication was an edition of a Catechism for the New Church, in 1799, which was distributed gratis in all the principal cities and towns in the Union.
In the meantime the distinctive growth of the New Church in Philadelphia had retrograded rather than progressed, possibly on account of the influence of the Rev. William Hill, an Episcopal minister of the Church of England, who had come to this country in order to promote the knowledge of the Heavenly Doctrines. Mr. Hill, unfortunately, held and taught the notion that the New Church ought not to be established separate from the old. He settled in Philadelphia, in 1794, and after that time we hear nothing more of any New Church meetings in this city until the year 1810. The former members gradually left this world or were scattered about in various parts of the country, and Mr. Bailey himself, in the year 1799, returned to his paternal estate in Lancaster County, where he did much to strengthen the little circle of Newchurchmen there, who had been introduced to a knowledge of the Doctrines by Baron Heinrich von Bulow.
Mr. Bailey had at this time given up his printing establishment, but was, within a few years, induced to resume his former occupation in Philadelphia. Through unforeseen circumstances he now suffered the entire loss of his once large property. In this, as in the many other trials which he had to endure, he manifested great firmness and resignation, as might be expected from a true Newchurchman.
He lived to see a new beginning made for the Church in Philadelphia, but, being now broken in health, as in means, he does not appear to have taken any prominent part in this movement. Respected by all for his personal virtues, and beloved as a father by the new generation of Newehurchmen in this country, Francis Bailey passed into the spiritual world on November 1st, 1817. CARL THEOP. ODHNER.
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REFERENCES.
1. Newchurchman; Vol. I, p. 70.
2. " Vol. III, p. 230.
3. New Jerusalem Church Repository, Phila., 1818, p. 326.
4. New Jerusalem Magazine, Vol. XLIV, p. 178. Newchurchman, Vol. I, p. 72.
5. New Jerusalem Magazine, Vol. IX, p. 652.
MESSENGERS OF THE ACADEMY TO THE GENERAL CONVENTION 1896
As briefly stated in a postscript to the May number of the Life, the Rev. C. Th. Odhner and Mr. Carl Hj. Asplundh, on behalf of the Academy of the New Church, visited the General Convention of the New Jerusalem-meeting this year in Washington, D. C. on May 4th, in order to effect arrangements for co-operation between that body and the Academy in the work of reproducing Swedenborg's Manuscripts by means of Phototyping.
Our messengers were received with the utmost courtesy at the Convention, and the desire for the accomplishment of the reproduction of the Manuscripts, and for co-operation with the Academy in this work was unanimous and sincere. A satisfactory method of procedure was agreed upon, of which our readers will, in the near future, hear further particulars from the Manager of the Academy Book Room.
The visitors from the Academy being very heartily invited to address the Convention on the subject of their mission, Mr. Asplundh delivered a copy of the newly phototyped Summaria Sensus Interni to the Vice-President (the Rev. John Goddard being in the chair), the gift being accepted with a vote of thanks. The following is the substance of the address which Mr. Odhner then delivered, and which may be of interest to our readers, as setting forth the importance of the work, which, in the Divine Providence of the LORD, has now been taken up by the whole New Church in this country:
"THE REPRODUCTION or SWEDENBORG'S MANUSCRIPTS."
"THROUGH the courtesy of the President of the General Convention the opportunity has been given us to lay before this body the first fruit of the recently revived work of the reproduction of Swedenborg's MSS., and to invite your cooperation in the further extension of this most important use.
THE SUMMARIES OF THE INTERNAL SENSE.
"Permit me then, first, to call your attention to the little work-The Summaries of the Internal Sense of the Prophets and Psalms-which has lately been reproduced by the process of phototyping, and of which copies are how `being circulated amongst you.
"You will notice that this reproduction differs from the photolithographs edited by the late Dr. R. L. Tafel in this, that not only the text has been photographed, but the page itself, with the color of the paper, and every spot and blemish, so that the work may be said to be virtually a re-duplication rather than a reproduction of the manuscript. To all intents and purposes it is the manuscript itself which you are now holding in your hand.
"Aside from its greater faithfulness and beauty, the new process of phototyping possesses this advantage over the old process of photolithographing, that it reduces the labor and cost of an editor to a minimum, and entirely does away with the possibility of editorial mistakes. In the old process the text was, indeed, reproduced, but every blur of a letter, and every spot produced by grease or snuff; was greatly magnified, so that words would often become illegible on the negative, and had to be restored by retouching according to the best judgment of the editor. The enormous work of the editor, and the opportunity for making mistakes may hence be easily seen. But the view process does not magnify or intensify blurs and spots on the negative, and the editor does not have to interfere. His labor is, in fact, confined to the supervision of the genera appearance of the page in its tone and color. Hence we may rely upon the faithfulness of the reproduction with absolute confidence. The cost of the view process is, indeed, in itself, considerably greater than that of the old, but the difference in cost is diminished by the lesser necessity for editorial work.
"The little work which is before you, appeals in an especial manner to the interest of every Newchurchman, not only on the ground of its own intrinsic value and necessity in the study and translation of the Word, but also from the fact that we are told in the Doctrine of the Sacred Scripture that Swedenborg compared these" Summaries of the Internal Sense" with the Word as it exists in the Heavens, and found that they agreed with it. This little work, therefore, is to us the closest possible approximation to the Word itself as it exists in the Heavens, and the reproduced manuscript is the very form in which the Heavenly Word was first revealed to men on earth through Swedenborg's hand and pen. Without making a fetish of the mere manuscript, Newchurchmen cannot possibly look upon these pages without feelings of special reverence and interest. This work, therefore, deserves a wide circulation in the Church, and may profitably be procured by societies and families of the Church for their sacred repositories. The cost is so small, that any one may now gain possession of at least one of the autograph manuscripts of Emanuel Swedenborg
THE SPIRITUAL DIARY.
"The work of the reproduction having now been resumed, it has been determined not to let it suffer from further delay. The presence of means will alone determine which work shall be next taken up for phototyping. If sufficient means can be found, the Spiritual Diary is the next in order of importance. Doctor Wilkinson, ten years ago, called attention to the crying necessity for the reproduction of the Diary, of which we do not yet possess any trustworthy printed edition. Professor Immanuel Tafel, who edited the Latin edition, found himself, in hundreds of instances, unable to decipher the manuscript, and in such cases left blank spaces for doubtful words, sentences, nay, for whole paragraphs and numbers. Under these circumstances we cannot, of course, hope for any accurate or satisfactory translation of this important work. The manuscript of the Diary is an extensive one included in several volumes and the expense of phototyping the whole, at once, will be considerable. But, with the co-operation of the whole Church, it will be easy to accomplish the work, and enough money is already at hand in the various funds subscribed for this purpose to secure the publication of one or two volumes. There is no reason, then, why we should not proceed at once to the rescue of these volumes from possible destruction by time or fire. If the means be provided the work can proceed without delay, for all estimates have been completed, and the most efficient editorial services of Dr. Dahlgren, the Librarian of the Royal Academy of Sciences in Stockholm, can be procured at a small cost.
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REASONS FOR PROCEEDING WITH THE WORK.
"In connection with this subject allow me to call attention to the most important reasons why this work of reproducing Swedenborg's manuscripts should be taken up and carried to its completion at this time.
"It might be argued that the manuscripts are safe enough in their present repository in Stockholm, and that their reproduction might be left to a future and wealthier generation in the Church. But this is mere procrastination of a solemn and pressing duty. The fact remains that the priceless manuscripts are every; day approaching nearer to their inevitable decay. Every day adds to the difficulty of deciphering them, though the continuous spreading or fading of the ink and the blurring of the text. Every day the paper becomes more brittle and difficult in handling. And, while the codices are kept in a specially protected apartment, yet a conflagration may any day lay the whole building of the library in ashes.
"The value of possessing faithful reproductions of these manuscripts becomes self-evident when we consider the great controversies which for ages have disturbed the Christian Church in regard to the authenticity of the text of the Old and New Testaments. Where would be the mission of Modern Biblical Criticism, if we possessed an absolutely certified photograph of the Pentateuch, for instance, taken from the very manuscript which was written by the hand of Moses?
"To the New Churchman such a document is unnecessary, for he knows that the Letter of the Word has been preserved intact as to every jot and tittle in the form in which it was first given, but a similar assurance in regard to the Writings of the New Church can be gained only from his general confidence in the protection of Providence over every Divine work, and in his willingness to act as of himself as the instrument of the Divine Providence. The knowledge that the LORD will protect these manuscripts, even if the present generation of Newchurchmen should not take up this work, offers no excuse whatever for our neglecting our plain duty.
"It is true, that the Revelation to the New Church is not of the same external character as the Letter of the Word. Its Holiness lies not in the letters and curves and horns, as in the Hebrew, but in the Divine Truth of the revealed ideas. Nevertheless, our understanding of these spiritual ideas depends upon their external expressions, and hence it is necessary to guard the authenticity of these expressions. Editors are but human, and as such may make mistakes, small mistakes, such as substituting one letter for another one in reading the manuscript. And in the Latin such a mistake may change the meaning of a whole word, nay, an entire sentence. Should, then, a doubt, or a misunderstanding, or a controversy arise respecting the meanings of a certain sentence upon which an important doctrine may depend, how is this to be settled if we cannot have recourse to the original manuscript?
OUR DUTY TO THE FUTURE NEW CHURCH.
"Let us not be nearsighted and selfish, looking only to the present and our own immediate requirements, but let us remember that to us has been entrusted a sacred duty, which future generations will not be able to perform. We possess these manuscripts now, but our negligence may cause their loss to all the future generations of Newchurchmen, who in time will cover the earth, and to whom the Writings of the New Church will forever become more and more precious.
"Can we afford to let our memories, throughout all future history, retain the stigma of having neglected our duty in preserving the most valuable of our possessions as a Church? On the other hand, consider the joy and gratitude with which posterity will look back to the present generation, if we now rise up, and as one whole, united Church, perform this great and blessed task.
OUR DUTY TO THE LORD.
"But this work presents a reason for its performance, which is even more solemn than any consideration of charity towards our neighbors present or future and that is our duty to the LORD. For there are uses spiritual proceeding from the love of the neighbor; and there are uses celestial, springing from the love of' the LORD, who is the first and supreme of our neighbors.
"Of all the uses, which at this age lie before the Church, the use of preserving intact, to all future ages, the exact form in which the glorious Revelation is given to the Crown of all Churches, is supreme in importance and sanctity, for this use is subservient directly to the LORD Himself as He has now revealed Himself in His Divine Truth.
"Consider the woman who, once upon a time, out of overflowing love to her Divine Master, took a pound of ointment, very costly, and anointed the feet of JESUS. Then said one of the disciples, Judas Iscariot, the betrayer: Why was not this ointment sold for three hundred pence, and given to the poor. But Jesus said, Let her alone, for the poor always ye have with you, but Me ye have not always.' (John xii: 3-8)
"The lesson is most striking. The feet of JESUS are the ultimate form and expression of the Divine Truth. In the revelation of the Second Advent the Writings of the New Church are the feet of JESUS in His Glorified Human. He Himself will, indeed, forever be present with His New Church in the Divine Revelation which He has given to it, but the original form, in which that Revelation was first ultimated in this world through the hand of His servant, Swedenborg, will not always remain with us, UNLESS we permit ourselves to serve the LORD in their preservation.
"The poor, to whom the Gospel of the Second Advent is to be preached, will, indeed, always remain with us. We deprive them of nothing by devoting some of the means which the LORD has given us to the service and glory of the LORD Himself, who, unless we serve Him as well as our fellow-men, will not remain with us forever. To Him belongs the greatest of our treasures, the precious oil of the love of the LORD.
A USE FOR THE WHOLE CHURCH.
"As the faith in the LORD JESUS CHRIST, as the One and Only God of Heaven and earth, is the common rock upon which the whole New Church is founded, and as the love of this, our only LORD, must be the common and universal love which internally makes the New Church One however much its members may vary in regard to other doctrinals and loves-so does it seem that this use of preserving the manuscripts of the Writings of the New Church belongs in an especial sense to the whole Church.
"For years efforts have been made to do this work in the General Convention, in the General Conference, in the British Swedenborg Society, in the General Church of the Advent, and in the Academy of the New Church. The reason failure bas so long attended these efforts appears to have been in the great number of heads in this work, resulting in a lack of unanimity as to means and methods. In the Divine Providence the Academy of the New Church has now been led to take up the work and has produced a specimen of what might be done.
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This being accomplished, the co-operation of the General Convention of the New Church is affectionately invited. The work itself is of so sacred a character as to exclude any possible thought of rivalry. Any person or body is free to proceed in it, independently, if so desired, or by assisting the body which now has begun this work and which desires to continue in it.
"In the performance of this holy use of love to the LORD may we not all dwell together as brethren, thus testifying to the internal unity of the New Church in one common love, undisturbed before the LORD.!"
REPORT BY THE SECRETARY. April-May, 1896 C. TH. ODHNER 1896
The General Church.
ALLENTOWN.
THE Circle in this city has, after long deliberation, and with the Bishop's approval, given up the Hall on Hamilton Street, where they have worshiped since the year 1885. The reasons for this step are the limited membership of the Circle, and the desire of the friends to increase their contributions to the General Church. The last services in the hall were conducted by the Rev. C. Th. Odhner, on April 19th. Until further developments, the monthly services will hereafter be conducted at the houses of the various members.
BROOKLYN.
The Rev. E. S. Price preached in Brooklyn on Easter Sunday, April 5th, on the subject of "The Responsibility of the Intelligent," the audience numbering twelve persons, and administered the Holy Supper to eleven communicants. In the evening of the same day Mr. Price lectured on "The Second Coming of the LORD" to an audience of fifteen persons, some of these being strangers.
On May 3d Mr. Odhner preached to the Circle in Brooklyn on "Faith or Charity: the Conflict of the Ages," and in the evening delivered a conversational lecture on "The State of the New Church in Europe, and the Reproduction of Swedenborg's Manuscripts." The attendance was small, but evidently interested.
GREENFORD.
The Rev. Andrew Czerny preached here on April 12th on "The Glorification of the Human of the LORD," (John xix: 30), and on May 10th on "External Worship Without an Internal." The audience at the first visit numbered ten, and at the second twenty-one persons.
SCRANTON
was visited by the Secretary on April 12th, when he preached on "The Passion of the Cross," and administered the Communion to twelve person's. In the evening a lecture on "The Doctrine Concerning the Trinity" was delivered to nineteen persons.
WORK FOR THE SUMMER.
It is the desire of the Bishop to place some of the ministers and candidates for the ministry in the field during the summer at such stations at Erie, Renovo, Allentown, and Milverton. The preliminary arrangements for this work have been completed, and the accomplishment of this highly desirable end depends now upon the financial co-operation of the members of the General Church.
THE DIRECTORY,
spoken of in our last report, is now in the hands of the publisher, and it will be issued as soon as funds are available. Another desirable publication the manuscript of which is completed is a short evangelistic presentation of the Chief Doctrines of the New Church, written from the doctrinal position of the Academy and the General Church. The literature of our Church possesses nothing similar, but its publication must wait until our finances are in a more promising condition.
A MEETING OF THE PRIESTHOOD
of the General Church and of the Church of the Academy has been called by the Bishop, to be held at Philadelphia, June 24th and the following days. The ministers of these churches are invited to communicate with the Secretary as soon as possible, in order that arrangements for their entertainment by our Philadelphia friends may be made in good time. They are also invited to send lists of such subjects as may suggest themselves to them as most desirable for consideration.
Reports from the Rev. J. E. Bowers, and the Rev. E. I. Kirk are presented below.
Respectfully submitted:
C. TH. ODHNER, Secretary.
HUNTINGDON VALLEY,
May 24th, 1896 =126.
REPORT OF THE REV. E. I. KIRK J. B. BOWERS 1896
MARIETTA, May 1st, 1896.
SINCE locating in this city I baptized a family consisting of father, mother, and four children; another man and his son are interested; the father was a soldier, and injured in the army, so that he is able to do but little physical labor. He is reading the Writings continually, besides the Book of Miscellaneous Theological Works, and other smaller books. He is now reading the third volume of the A. C. He is the soundest New-churchman in this part of the State. Has renounced the Old Church and its dogmas in toto. He is exceedingly teachable. A lawyer's wife, living three miles from this city, and her adult son, also have been reading for some time, and claim to be of the New Church.
This is a beautiful little city of four thousand people, and a noted resort for Northern people in winter, and Southern people during the summer months. The people living in the region round about, as well as in all North Georgia, are what are called "small farmers," generally owning or renting some land, and doing their own work to support their families. They are naturally intelligent, but most of them have but little or no education. The public schools are, at their best, poor affairs, which have come into existence since the civil war. This class of white people is not so well provided for in the way of education as the negro. I believe proper education-that is, a New Church education, if the New Church could financially afford it-would be joyfully received, and would raise this class of humble people into spiritual intelligence and life easier than that class which has been better favored with this world's goods and the education which that class is able to procure. I do not like to abandon this field, but I see no other alternative at this time. The New Church people, also my old medical patrons at Renovo, Pa., desire my return to them, and as I am not able to continue here any longer, I think of preparing for the removal North.
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I am full of hope for the people of this mountain region of North Georgia, Tennessee and Kentucky; they need cultivating, and the prospect for a future harvest is good. I wish the Church could see this as it appears to me.
On May 17th I preached at Union Chapel, near Marietta, to an audience of sixty-seven persons. The subject of the discourse was "The LORD and the Kingdom of the LORD." This service was made at the request of a young man whose mother is a New Church woman, and, who, himself, is inclined toward the Church. The sermon seemed to be much appreciated.
REPORT OF THE REV. J. E. BOWERS.
April 11th, 1896=126.
ON Tuesday, March 10th, I went to Cresap, W. Va., and lectured in a school-house on the evenings of March 10th and 11th.
Thursday, March 12th, went to Welcome, W. Va. Roads almost impassable, and the weather stormy. No public meetings.
Tuesday, March 17th, lectured to a good audience three miles from Clarington, O
Friday, March 20th, went to Paden's Valley, W. Va. Sunday, March 22d, preached in a school-house, morning and evening. Only one New Church family there.
Monday, March 23d, went to Parkersburg, W. Va., where I called upon and conversed with a New Church lady.
Tuesday, March 24th, went by boat to Middleport, O. Next day called upon Mr. R. H. Keep, and in the P. M. went to Rutland, Meigs County, O. Visited Silvanus Powell, youngest brother of Rev. David Powell, who is an interesting old man of seventy-seven.
Friday, March 27th, spent the night at the house of Mrs. Cyrus Grant, Pomeroy, O.
Saturday, March 28th, went to Athens, O., calling on Mr. J. H. Cline. In the afternoon went three miles into the country. Had much conversation with Mrs. H. W. Higgins and two of her daughters who are teachers. Mrs. Higgins is a cousin of the late Rev. J. R. Hibbard.
Monday, March 30th, went to John Hibbard's, a mile and a half from Athens. He went with me next day to see a lawyer and his wife, Mr. and Mrs. A. M. Lewis, with whom I had an interesting conversation.
Wednesday, April 1st, went to New Plymouth, Vinton County, O.
Thursday, April 2d, went to the city of Chillicothe, O. Called upon Mrs. J. S. McKell, who is a daughter of the late David McCandless, of Pittsburgh. She attends the Methodist services with her husband, and is not much in sympathy with the Academy or the General Church.
Friday, April 3d, went to Bourneville, Ross County, O., to visit a family.
Saturday, April 4th, went to the home of the Dills, near Bainbridge. Sunday we held services. The Dills, five sisters and a brother, Mr. James R. Dill, are the third generation of New Church people. They are decidedly favorable to the doctrinal positions of the Academy and General Church. My visit with them was pleasant and useful.
"Monday, April 6th, went to Bainbridge to visit Mr. William Dill, a feeble old gentleman, and a devout believer in the Doctrines. His daughter was formerly strongly opposed to the New Church, her mother who has passed into the spiritual world having been a Methodist. But she is now reading the Doctrines, and is a great comfort to her father in his advanced age.
Tuesday, April 7th, went to Cynthiana, Pike County, O. Mr. Lewis G. Dill, a son of William Dill, above mentioned, had arranged for me to preach in the United Brethren Meeting-house, at the village of Cynthiana, where I had also delivered a discourse last September. There was an audience of seventy-five. Subject: "The Divine Trinity in the Person of the LORD JESUS CHRIST." The Doctrine was stated clearly and strongly in contrast with the old dogma. Most of those present were young people.
May 18th, 1896.
SINCE my last report, I have been very busy in Ohio, Indiana, and Michigan. Spent about ten days in each of the two States last named. I have preached in quite a number of places, and have had opportunities to give instruction in many families. I have received hearty invitations to "come again," from almost all the people whom I have visited. This is my fifth tour since January, 1894, on each of which I have spent about three months in Ohio, West Virginia, and Indiana. Thus when the Ohio Association ceased to do general evangelistic work among the isolated people, then in due time the LORD led a "laborer" into this part of His Vineyard.
Very sincerely yours,
J. B. BOWERS.
REPORT OF THE TREASURER W. D. UPTEGRAFF 1896
Balance on hand April 20th $14.57
Received from Berlin members $4.00
" Chicago members 5.50
" Denver " 1.25
" Philadelphia " 18.25
" Pittsburgh " 7.25
" Toronto " 11.00
" Isolated " 2.00 49.25
Offerings, Allentown, April and May $3.13
" Brooklyn, May 9.30
" Greenford " 8.25
" Scranton " 11.85
$32.53
Less Bishop's percentage 8.11 24.42
$88.24
Paid C. T. Odhner, services and expenses,
Allentown and Brooklyn $25.00
" Postage .50
" Alfred Acton, services and expenses,
Scranton and Allentown 28.70
" Andrew Czerny, services and expenses,
Greenford 11.90 $66.10
$22.14
Paid Franklin Printing Co., Printing Calendars 14.25
Balance May 20th $7.89
Received and forwarded to Bishop:
From Chicago members $3.00
" Denver " 1.50
$4.50
The estimated requirements to June 20th are $200, three-quarters of which is the balance still due Mr. Jordan; and the estimated receipts are $50, or an apparent difference of $150.
The most striking features of the present report are the tact that the contributions for the general work were less than $50, and for the support of the office of Bishop only $4.50.
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It must be evident that very little can be accomplished with these sums. The difficulty seems to come from the idea of most of our people that unless they can give a dollar or more it is useless to give anything.
An average of only twenty-five cents a month from our people will put the Church in a position to push its work. An average of only ten cents a month from our people will support the office of Bishop.
Think over these small figures and do something. The Local Treasurers will be glad to receive contributions, no matter how small; or they can be sent to
W. D. UPTEGRAFF, Treasurer.
LIBERTY AND ATLANTIC AVENUES,
PITTSBURGH, PA.
OF INTEREST TO OUR CHOIR LEADERS E.J.E.S 1896
Communicated.
MR. Whittington has from time to time made some suggestions in private correspondence, which are herewith communicated to those who are interested in the new music.
In consideration of the fact that the general range of voices among our American friends seems to be less than that of the inhabitants of the British Isle, the high passages in Psalms xxi and xxxiii may be altered as follows:
PSALM XXI. PAGE 72. [The following lines are set to music.]
Because Thou settest against them the shoulder;
with Thy strings Thou direct-est a-gainst their faces.
PSALM XXXIII. PAGES 162, 163.
He gath-ereth as a heap. . . the
The following bars to be sung as printed. Then:
He giv - eth in treas - ur - ies,
It will readily be seen that the greatest beauty and power is in the music as originally printed, and that the alterations are simply concessions.
In reference to the 29th PSALM, it requires some effort and a number of voices and instruments to give it effect. Mr. Whittington thinks that the best effect out of our little church orchestras may be secured by giving the tremolo in the bass to the piano and contrabasso. The piano would also play the small notes which are intended practically to follow the vocal parts. The small notes on the third and first beats of the bass staff of accompaniment should be taken by the trombone:
[Music.] etc.
The chords on the first and second beats by the rest of the orchestra with the addition of these
[Music]
and similar notes to fill up the chord.
E.J.E.S.
Title Unspecified 1896
AMONG the valuable papers of the current number of The New, Church Review, two add the feature of novelty.
One is on the subject of "Spectrum Analysis." The author, the Rev. Louis G. Heck, makes a successful first attempt at reconciling the results of modern scientific investigation with the doctrine of color as laid down in the Doctrines according to which there are only two fundamental colors, red and white, the rest arising from them on a dark ground. The article repays reading, although in some particulars the author has not filly cut loose from the mistaken deductions of modern science as, for instance, where he refers, without dissent, and with apparent approbation, to the tenet of modern science that heat, light, and chemical action result only in variations in the length of the waves, and in the nature of the receiving particles. Compare this with the teaching in The Apocalypse Explained that the atmosphere when acted upon in volume produces heat, and modified in their single parts produces light.
The other contribution to the pages of The Review, is by the Rev. P. B. Cahell, and is entitled "A Significant Document of 1729." Mr. Cabell, with a brief and interesting introduction, reproduces the contents of a pamphlet published by the New Church publisher, William Newberry, at London, in the year 1839. This pamphlet consists of extracts of a book published anonymously in the year 1729, thus twenty years before Swedenborg began issuing The Arcana Coelestia, and in these extracts the Old Church doctrines of the Trinity is convincingly shown to be irrational and unscriptural, and the "Trinity in Unity:' That the Father, Son, and Spirit, are one Essence," is demonstrated in language remarkably similar to that subsequently used in the Doctrines of the New Church. The extracts conclude with the words:
"And this is the faith of the holy seed, and which was long since taught and believed, namely:
"That God was in the form of a Man, that Christ Jesus was that God, his Godhead is the everlasting Father, his own glorified Body the Son and his powerful Spirit the Holy Ghost.
"Thus, then, you have what is to be understood by One in Three, or Three in One; which is no more than that those denominations, Father, Son, and Spirit, are three titles, according to the different appearances of the One God."
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LETTER 1896
CHAPTER II.
THE people at Larkins' were early risers, chiefly because they went to bed early-which is the secret of early rising. Willis Hilliard, however, must be excepted from this category, for he had not yet fallen into the ways of the others; he was tired from a long railway ride, and Mrs. Larkins did not awaken him for breakfast. The two other young men, after breakfast, strolled off down to the river. Mrs. Lyons, May Warner, and Isabel went to the garden, in which they took a great interest watching the growth of the Bowers and vegetables. May picked a rose-bud, and while her head was bent, as she fastened it in her dress, she asked:
"What do you think of the new boarder?"
"I don't like him," replied Mrs. Lyons promptly. She had determined her attitude toward the last comer and was ready with her answer to the question which she knew would come at the first convenient opportunity.
"Why?" asked May.
"Because I don't; and besides that, he is proud, supercilious, and a man who wants his own way."
"As for that," replied May, "I have never seen a man who didn't. He did not seem supercilious last night. What makes you think he is?"
"I know it." May stooped down to examine a Bower in one of the beds, and while her back was turned she said, "Wasn't that a queer question he asked Mr. Spaulding last night-whether woman's sins remain?"
"A very impolite and improper question for him to ask, and it was that, more than anything else, which opened my eyes to his character."
"Why?"
"Because it is evident he wanted to embarrass Mr. Spaulding. Such subjects should he left alone. No one but a man who wanted to domineer would have asked the question he did."
"But, after all, the question remains, and -"
"May I don't be foolish; men like Mr. Hilliard can tangle you all up if you listen to them on serious subjects, and they delight in making mischief." The girl" did not reply, but after a little Isabel said:
"I like him."
"Then he can't be so very bad;" this from May.
"Now, May, understand me," said Mrs. Lyons. "I did not say he was a bad man, but a dangerous one-"
"Oh! I'm not afraid of him," and from her looks she might have added, "nor of any other man."
While this conversation in the garden was proceeding the two young men, Spaulding and Young, were sitting on the bank of the river, and Mr. Young asked:
"Who is this Hilliard that came yesterday?"
"I do not know," replied his companion. "I never saw nor heard of him before." `
"Nor wouldn't care if you even saw or heard of him again, eh?"
"I did not say so; I have nothing against him."
"Did either of the ladies ever meet him before?"
"I think not."
"He is rather good looking-seems to be something of a swell, or, as you would say, a worldly man," and Mr. Young laughed as he said this.
"Charles," replied Mr. Spaulding, in a forced tone, you should not indulge in such levity. The question of saving your soul is not one to joke about; some day, dear friend, you may awake to the awful fact that it is too late."
"Awake and find myself in hell?"
"Yes," said Mr. Spaulding, in the same forced way.
"Well, I'll have Miss Warner for company." As he said this he threw himself on his back on the grass, blew a cloud of smoke skyward, and gave a contemptuous little laugh. His companion gave him a side look that suddenly blazed with hate, but, quickly mastering it, he slowly arose and said:
"Such remarks are disagreeable to me," and walked away in the direction of the house.
"Bah! you sanctimonious hypocrite," muttered the man on the grass, adding a comment on their conversation which need not be reproduced here.
These two were what are called "friends," sometimes-that is, they associated on peaceful terms until something came between them, and then they hated each other with a deadly but concealed hate. They both "loved" May Warner, both had known her for several years, and each knew the other's sentiments, though nothing had been said between them on the subject. Young had discernment enough to know that he could entertain no hopes, but that did not prevent him from hating his "friend" and seemingly more favored rival, nor from remaining where the girl was. Mr. Spaulding walked toward the house, outwardly calm but inwardly furious. That was the second time this point had been thrust at him. It was one he could not answer, and he did not try to answer it; he wanted the girl for this world in the other there were no marriages. He would be sorry if she refused to "save her soul;" but that was her concern. He would do what he could to induce her to do so, and what more was required of him? And then down in his heart lurked a doubt as to whether there was a soul in any one to save. Why deny himself the many things a "religious" man must, then? Well, he didn't deny himself anything he wanted, but he kept the fact hidden, for his character, gave him a social standing and a certain power in which he delighted.
It was nearly nine o'clock when Willis descended to the dining-room. The breakfast hour was seven, but Mrs. Larkins said:
"Sit down; I've kept your breakfast warm for you."
"I don't deserve any," he replied, "and after this if I refuse to get up when the bell rings, I hope you will make me go without."
"No, I'll never do that," she answered. Though she had seen but little of him he had already won her favor. The other two men seemed to take all her efforts for their comfort as something they had paid for, had a right to, and would continue to expect. This one, by slight actions or a casual word, seemed to regard them as things, worthy of thanks. "Your coffee is excellent," said he, this morning; "but for that matter so is everything else on the table." The others had never given her work a word of recognition save when something happened to be not good.
While he was breakfasting a light step sounded on the piazza, and Isabel appeared in the doorway. Seeing him, she paused, and then entered the room, and said (having the "sunset" discussion in mind)
"The sun is shining again."
"And a beam has strayed into this room to lighten it," he answered. May Warner overheard this, the doors and windows being open.
"So, sir, you can do that, can you?. I wonder if you would have said it if Belle were eighteen instead of eight?" Such was Miss Warner's mental comment as she walked through the hall to the front of the house, which was shady in the morning. Willis sat for some time at the table talking with Mrs. Larkins and Isabel, who remained in the room.
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When at last he arose, he said he must look about and get acquainted, and Isabel eagerly offered to show him the garden and the chickens, her favorite sights. They walked about the garden, took a look at the chickens, went into the orchard, and then, coming in through a side gate thence, found their four fellow-boarders at the front of the house. Greetings were exchanged, and Willis, being invited, took his place with them. A second view of his new acquaintances tended to confirm his previous impressions, unless it might be that Miss Warner appeared to be prettier than he at first thought her.
The conversation rambled among a variety of topics. While on that of the surrounding country, Willis asked if they ever made excursions among the neighboring hills. Occasionally-but not very often. He asked if any of them would like to take a walk over them that afternoon. Isabel at once volunteered to accompany him, and her mother at once forbade her. Mr. Young said he would go, but Mr. Spaulding replied:
"I should be very happy to accompany you, indeed, but I have an appointment with Mr. Thompson this afternoon. Mr. Thompson is our minister-we say our while in the country here and I am aiding him in raising money to pay off the church debt. All of us have contributed, and so have the guests at the neighboring farms. Would not you like to give a little to help on the good work?"
"No, I believe not," replied Willis, to the evident astonishment of the others.
"Pardon me for asking."
"Certainly." Mr. Spaulding was secretly glad of the refusal, for he believed' it would lower him in Miss Warner's estimation. Mrs. Lyons was not displeased, and for the same reason. May was puzzled, for she felt sure he was not a stingy man. Mr. Young laughed and said,
"I'd give five dollars to be able to say 'no' to church beggars as easily as you do. None of us, nor the people at the other farms, have had the nerve to refuse Spaulding."
"I am sorry that you view it in that light," was Mr. Spaulding's quiet rejoinder. "Most assuredly I do not wish any one to give, save from a willing spirit."
"Most assure not," replied Mr. Young with a faint suspicion of mimicry in his voice; "none of you church people ever do, but you get the ducats all the same, even out of little Belle here," "Mr. Spaulding made a slight motion with his hand-a deprecatory motion-and replied:
"It is not a pleasant duty to ask people for money, but it is a duty, and some one must do it."
"That is true," spoke up Mrs. Lyons, "and we all admire the part you have taken in this matter; no one could have done it better or more courteously than you have." She stopped a moment and then went on: "You can enter me on your list for five dollars more, since-" but there she stopped, and shot a meaning glance at May. It was five dollars spent in the effort to crush Willis, whom she feared-five dollars invested for May's good.
"Thank you, Mrs. Lyons. I am sure your good-will will do as much to cheer Mr. Thompson as the money; in fact, more, much as the money is needed."
Perhaps to remove the constraint which she felt, if the others did not, May asked:
"Have you nearly raised the required amount?"
"Yes, but a trifling sum remains-a hundred dollars or so-and I believe I will make up the deficit myself."
"You are very generous," said she.
"Perhaps you mistake my motives," he replied, smiling. "The money is a trifle, and I pay it I fear; rather to get out of a duty which has a certain disagreeable quality in it."
The constraint was not removed, but rather made worse by this speech, and she really pitied Willis until she glanced at him for the first time since his refusal to contribute, and saw that, so far as he was concerned, her pity was wasted, for he did not look in the least embarrassed, but, if anything, a little amused at the trump card, so to speak, which Mr. Spaulding had just played. He had been watching the effects of the play on her and was secretly glad, because he failed to detect any tokens of admiration in her face; he did not love her as yet himself, but he did not want her to marry, or even admire, Mr. Spaulding, who, he believed, would make her wretched. She caught his look. In one sense she was a bold girl; in the sense of saying things at times that were anything but conventional. She felt that Willis did not admire Mr. Spaulding's generosity and she said to him:
"Don't you believe in good works?"
"Undoubtedly."
"Isn't this a good work?"
"I don't think so." May was startled at this reply; Mrs. Lyons shocked; Mr. Young grinned approval, and Mr. Spaulding said:
"Let us change the subject, please. I am very sorry that I broached it, and I trust Mr. Hilliard that you will pardon me if I have done anything to wound you."
"You have done nothing to hurt me, I assure you." And then the little group broke up.
That afternoon, while Mr. Spaulding was in consultation with Mr. Thompson, and the other two men were rambling among the hills, Mrs. Lyons said to May:
"I told you he was a dangerous man."
"Dangerous?"
"Yes; a scoffer and sneerer. I watched him this morning when Mr. Spaulding asked him to contribute a little mite to the church, and the stingy fellow brazened it out just as Tom Paine might have done."
Toni Paine?"
"Yes; one of the wickedest men who ever lived. Wasn't Mr. Spaulding generous to give such a large sum and then try to make out that he did it from a selfish motive?"
"Yes, it was very generous."
"He must be wealthier than I thought he was to be able to do it."
"I suppose so."
"What a contrast between him and Mr. Hilliard."
"Yes."
Mrs. Lyons was not satisfied with the tone of these replies, but she deemed it wise to say no more at present.
Four more days passed. Willis spent them in roaming over the country, or in rowing on the river, chiefly in the company of Mr. Young, though sometimes Mr. Spaulding accompanied them. Naturally he saw a good deal of May, and had many conversations with her, which she found decidedly interesting, and which made her see more clearly that, for good or for bad, there was a great contrast between him and Mr. Spaulding. Still this did not change her outward relations with the latter; when they gathered in groups his chair was always nearest to hers, and sometimes she walked with him alone, though now, as Mrs. Lyons' keen eyes detected, she generally tried to induce Isabel to accompany them, which had not previously, been the fact.
On the fifth day came Sunday, and as a recognition of the day of rest, breakfast was half an hour later. When the boarders assembled at the table Mr. Spaulding looked calmly grave, Mr. Young listless, and the ladies properly pious.
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But little was said beyond the morning greeting, until Mr. Spaulding took a warm biscuit, and then he spoke in gravely rebuking tone:
"Mrs. Larkins, I cannot eat these; get me some bread."
"They're heavy as lead," growled Mr. Young.
"Yes, they will ruin the digestion," commented Mr. Spaulding.
Mrs. Larkins had arisen early in order to prepare a good breakfast, and it was good in all save this one item.
The corners of Willis' mouth faintly drooped, and he said, "I think in view of the good fare Mrs. Larkins gives us we might let this pass without comment."
"So we ought," said Mr. Spaulding, catching a look on May's face which seemed to approve of what the last speaker had said. "And, Mrs. Larkins, I did not mean to say anything against your fare which is really excellent." But as he spoke she left the room to go for the bread, and Mr. Young indulged in one of his grins.
Shortly after breakfast all of them retired to their rooms, save Willis, who loitered about for awhile and then entered the parlor and stretched himself on the big old horse-hair sofa. He was nearly asleep, when the sound of rustling garments descending the stairs in the hall awakened him, and he sat upright as May, dressed, bonneted and gloved, entered the room.
"Are you not going to church?" she inquired.
"No, I am not going. Are you?"
"Of course, we always go." She was buttoning her glove, and when that was done she looked up at him and seeing that he was looking at her, she said, bridling a little, " Well?" He made no reply, and she asked,
"Don't you approve of going to church?"
"Not to that one."
"Not to that one! What harm is there in it?"
"What good is there in it?"
"Why there is a there is a great deal of good
"For instance?"
"How can I answer such a question?" she exclaimed. "It's a Christian church."
"Is it?"
"Why Mr. Hilliard I What do you mean?"
"A Christian church is one in which the LORD is acknowledged and worshiped. He is neither acknowledged nor worshiped in the church to which you are going; therefore draw your own inference."
"I never heard of such a thing," she exclaimed aghast.
"Are not you a New Church woman?"
"Yes, and have always' been one, and am proud of it."
"Do you believe what your church teaches?"
Her eyes flashed angrily at this question, but she restrained herself and answered coldly:
"Certainly."
"Among its teachings are these: That the first Christian-church is Christian now in name only; that it has rejected and denied the LORD; has turned away from Him, and that, consequently, it has no longer any good or truth. Having no longer any good or truth, it can give you none, but may give you their opposites. This is what the New Church, of which you are a member, teaches. Do you believe it?" He regarded her steadily and at last she replied:
"I don't know."
"What I have said is distinctly taught in our Doctrines, I assure you. Do you doubt it?"
"Then remains the question: Do you believe or disbelieve the doctrine?"
"It is terrible!" she replied in a troubled voice.
"Truth alone is always terrible."
"Where, then, is good?"
"It comes when truth is believed, lived, and loved. Then the truth is no longer terrible."
"But this truth would always be terrible to me."
"Would it not be still more terrible if this truth, like a strong arm, did not reach out and withhold you from where there is no longer any good or truth, and nothing but evil and darkness?"
"Don't! Don't!" she exclaimed averting her face. "I don't want to hear any more."
He was in the mood to continue, but her distress withheld him and he remained silent.
"It cannot be true! I cannot believe it!" She broke the silence herself.
"It is so taught."
"I never heard of it before. I have always thought the New Church taught nothing but what was beautiful and good?"
"Is not pointing out evil and false, that you may turn from it, a good act?"
"Yes, but-" she did not know what to say further, but raised her eyes to his, and he then thought that they were very beautiful.
The sum of the teaching she had received was that the New Church was a Step in Advance; that the New Church led its fellow churches and held out an assisting hand to help them up toward better and higher things; that it led the van of the great New Age. Into this self-exhilarating belief had suddenly Bashed the sharp two-edged sword. The New Church was not a step in advance of the old; it was an about face and a step-many steps-in diametrically the other direction.
"If the truth did not teach the way to heaven, and if we do not follow it, we remain without. It teaches the way, and leads us to what is beautiful and good. It tells us that the former Christian church faces the spiritual West. To save the human race from perdition the LORD came again and established a New Christian Church. This New Church must face the East." While he spoke she never once removed her eyes from his; she had heard all he said many times before, but it had been vague and meaningless; now it meant something-something New; it seemed to bear her up like a strong arm; it was no longer terrible. To him, too, came something new-vague, intangible-an impulse to draw nearer to those beautiful eyes that shone so steadily, but -the spell was broken. A black-coated, black-hatted, black-gloved figure entered. "Miss Warner, it is time we were going. Are you ready?"
"No," she seemed to speak involuntarily.
"Why, May!" exclaimed Mrs. Lyons, entering the room accompanied by her daughter and Mr. Young, "you were ready half an hour ago. What do you want?"
"I-nothing."
"Well, then, come on or we shall be late, and it is very wrong for any one to be late to church when it can be avoided. Come." The girl mechanically turned and followed the black-coated man out of the room.
"Aren't you going, Hilliard?" asked Mr. Young, who paused after all the others had left the room.
"I admire your pluck! beastly bore to have to sit and listen to a prosy country sermon; but I have to go to keep a little remnant of character."
Through the window Willis could see May walking by the side of the black-coated man.
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ACADEMY OF THE NEW CHURCH Various 1896
Philadelphia. -ON April 26th Candidate Richard H. Keep, of Middleport, Ohio, preached on "The Love of Hale in the Church" (Psalms xxiii: 5). On May 3d, Pastor Synnestvedt discoursed on "The Perfection of Faith According to the Abundance and Coherence of Verities" (T. C. R. 352). On May 10th Bishop Pendleton preached on "Conjunction with the LORD." During the service he also baptized Elsa Margarita Muller. On May 17th Minister Starkey preached on "The Kingdom of God, a Marriage" (Matthew vi: 10). On May 24th Bishop Pendleton preached on "Living Faith" (Matthew vi: 5, 6).
THE GENERAL CHURCH OF THE ADVENT OF THE LORD.
Pittsburgh.- A very enjoyable Supper was held on April 20th. It was marked by the absence of the usual custom of having speeches and toasts, except the one to The Church.
ON May 15th some of the young people gave a dramatic performance, consisting of a two-act comedy, entitled "The Sacrifice," adapted from Geo. Eber's novel "A Question." This was followed by an original one-act farce entitled "That Tom-Cat."
THE CHURCH AT LARGE.
Washington, D. C.-THE Council of Ministers of the General Convention met in Washington on April 28th to 30th. About thirty ministers were in attendance. Many papers were read and discussed. The Rev. John Whitehead, President of Urbana University, read the paper on "New Church Education," published in The University Currant for April, and subsequently in the Messenger of May 6th.
He referred to the important spiritual and scientific principles bearing on the subject, and showed that these principles cannot be fully impressed on the minds of the children in the short time allotted to instruction in the Sunday-school, and that the only real solution of the question is in the establishment of schools and colleges, in which will be taught the letter of the Word, the Doctrines of the Church drawn from the Word, and the philosophical and scientific principles taught in the Doctrines, and in Swedenborg's scientific works. The education of the city instils into the mind materialistic theories, which close the mind against the truths concerning the origin of all things from the LORD, and cause the mind to look downward and outward in searching for causes, so that to implant a true regard' for the Word and the LORD, and to see nature in its true relation to Him, a New Church education is necessary, and this is included in the prophecy concerning the New Church, "Behold I make all things new!"
Mr. Whitehead in his report of the proceedings, in the Currant, from which this is taken, says that the paper gave rise to a very animated and interesting discussion, from which it was manifest that a large majority of the ministers favored the idea of a distinctive New Church education; and the necessity of more fully equipping and endowing Urbana University was endorsed.
New-Church Messenger, of May 13th, gives an elaborate report of the Seventy-sixth Session of the General Convention, which was held on May 2d to 5th. There were present forty-six ministers and seventy-nine delegates. The New York Association sent two women delegates and the Connecticut Association one. This was the largest meeting of the Convention since the adoption of the present basis of representation. The chief features of the occasion were the two dedications; first of the National Church, and secondly, of the Church and Mission House for the African Mission.
The Committee on the Translation of the Word is at present at work collecting the passages in which renderings of the WORD are made by Swedenborg. More than twelve thousand quotations have already been extracted, covering more than half the ground.
The Council of Ministers, which was instructed by Convention last year to consider the proposition to amend the Constitution by inserting the word "male" before the word "delegate," reported that in view of the report of the Council in 1889, and the concurrent action of the Convention, it considered the proposed amendment unnecessary, and recommended a similar course as in 1889. The Council, however, promised to give the subject further consideration apart from any proposed amendment to the Constitution.
The Convention having received a communication from the New Church Society in Paris, France, requesting Convention to sanction and provide for the ordination of M. Decembre, its leader, the Convention by resolution granted the request. A similar request on the part of the Copenhagen Society for the ordination of Mr. T. C. Bronniche was also granted.
.A committee was appointed to secure subscriptions for the republication of Swedenborg's Principia as a beginning of the republication of Swedenborg's scientific works. The committee consists of the Rev. Messrs. Sewall, Hay, and Whitehead.
The dedication of the National Church took place on Sunday. Service began at the Church on Sixteenth Street at 10.30 o'clock by a procession of the ministers of the Convention into the Church and of the central aisle into the Chancel, chanting, as they proceeded, the selection from Psalm xxiv, used at dedications, "Lift up your heads, O ye gates!" The General Pasters led the way, the Rev. John Worcester at their head carrying the copy of the WORD. The Word was placed upon the repository, the General Pastors sat in the Chancel, and the Ministers sat in front in chairs reserved for them. The auditorium was crowded, many extra seats being brought in. It was estimated that from six hundred and fifty to seven hundred persons were present. Mr. William McGeorge, Jr., in an address, handed over the keys to the President of Convention who then proceeded to dedicate the Church, beginning the declaration of dedication with the words, "In the name of the General Convention of the New Jerusalem, in the United States of America, I now declare this house dedicated to the worship of the LORD JESUS CHRIST, the only God of heaven and earth: to the end that here His Word may be heard, and preached as He Himself has interpreted it through His servant, Emanuel Swedenborg."
The African Mission building was dedicated in the evening by the President of Convention. Addresses were given by several of the Ministers.
The Rev. J. C. Ager, and the Rev. J. K. Smyth preached in the Lutheran Church on Sunday morning and evening respectively.
During the discussion on the report of the Secretary of the Board of Missions the Rev. B. N. Stone, of Fryeburgh, Maine, said, among other things: "We are to teach that Doctrine of the LORD which will not be acceptable to the Unitarian. Let the Missionary preach the LORD JESUS CHRIST as the one LORD of Heaven and earth. He may win some of his liberal brethren, but if his effort be a failure, better that for the New Church, better that for the world than any success that comes from the patronage, the approval of the Old Church." Messrs. Smyth and Hinkley gave an intensely interesting account of a colored family in South Carolina who became converts to the New Church and had converted others.
When the subject of photolithographing the manuscripts of Swedenborg was brought up, the Rev. C. T. Odhner and Mr. Carl Hj. Asplundh were invited to address the Convention on the subject. A full account of this part of the proceedings will be found on page 87.
The subject of education in the New Church was introduced by the Council of Ministers, and occupied a fair portion of the time of Convention.
The Convention acting upon the Council's report, adopted Mr. Whitehead's paper for publication in the Messenger, and commended it to the Church, and a special committee of six ministers and six laymen was appointed to consider the subject of secular education in the light of the Doctrines of the New Church, to report at some future meeting of the Convention.
The Rev. G. H. Dole said that there could be no question that New Church education, even from the earliest period of life, was better than any other. He not believe that secular education could be divorced from religion. There could be atheistic arithmetic, atheistic geometry, atheistic algebra. The false idea prevailed that the centre was from the circumference. The true idea of all things was that the circumference was from the centre, and he believed that even arithmetic might be presented false]y, because from false spiritual principles. Science had many facts, but the facts were falsified, because the philosophy was false. He asked the question: "Why did not New Church parents send their children to New Church institutions?" and answered, "Because they could not compete with others."
If this be so, then the wisdom of appointing the committee cannot be questioned, for it reveals a state of dense ignorance as to the nature of New Church schools. There never can be a question of competition with the secular schools, even as the Church cannot compete with the world; and this was made clear on the floor of the Convention in Mr. Whitehead's statement of "The first principle of this new education," namely, "That it should come from the Word through the Doctrines of the New Church." The Rev. James Reed, President of Convention Theological School and Pastor of the Boston Society, thought that education under the auspices of the Church was a necessity "to some extent." It was not, under all circumstances, right for parents to send their children to a New Church school, but such a school was of use for children throughout the country having no advantages of the external New Church. Still he could not advise parents to send children to them, as nothing could supplant the home training. "But the question was larger than that. There were the public schools. He was not prepared to take the position that the public schools were disorderly and ought not to receive the encouragement of New Church people."
Mr. F. A. Dewson, Treasurer of the Con-
96
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PHILADELPHIA, JUNE, 1896=126-127.
CONTENTS. PAGE.
The External without an Internal (a Sermon) 81
Regeneration by the LORD (Ex. xxiii, 22-33) 83
Nations Bordering on Canaan, II 84
A Correction 84
Francis Bailey 85
The Messengers of the Academy to the General Convention 87
Report by the Secretary of the General Church 89
Report by the Treasurer of the General Church 90
Of Interest to our Choir Leaders 91
The New Church Review 91
The Letter (a Story) 92
News of the New Church 95
Academy Book Room 96
vention, spoke in a similar strain. The education of the natural and rational faculties of the mind was intended to be an introduction to the development of the spiritual-rational faculties. The development of the spiritual-rational faculties was the function of the Church, and the question of the spiritual training of our children was the most important that we could consider. But the public schools enabled children to become good business men and good citizens, and a duty was owing these schools which we could not ignore. "Church Schools were carried on with great difficulty. They were experiments. He thought we should not establish any school under the auspices of the Church, and lead our people to think that unless they sent their children to that school they were not good New Church people."
The National Committee on House of Worship, in Washington reported that it had expended over $105,000 for building, Iota, interest, taxes, etc., on which there is a deficit of over $12,000.
In connection with the election of officers the Rev. T. F. Wright said that he "remembered an old principle of Convention to have a layman in the position of Vice-President, and he felt that it was a good principle." He, therefore, nominated a layman, who received the largest number of votes, but not the majority necessary for election. The views of Mr. Wright were opposed by several, with the result that after a new ballot the Rev. John Goddard was elected Vice-President.
The collations were provided for the Convention, on behalf of the Washington Society, by the "Christian Church" and the "Methodist Church" and the Convention unanimously resolved to express the "pleasure which this cordial working together with our brethren in Church uses has afforded us."
The sentiment appears to be general among those who attended this Convention that a greater spirit of charity and friendliness prevailed than ever before.
On Tuesday, May 5th, the Washington Society celebrated its fiftieth anniversary. The Rev. Jabez Fox, for many years pastor of the Society, presided. A full account of the celebration appears in the Messenger of May 27th.
Baltimore, Md.- SWEDENBORG'S birthday was celebrated by the German Society, the pastor, the Rev. P. J. Faber, delivering an address on "Swedenborg in the Spiritual World," in which he showed that beside his work on earth, of "receiving the Doctrines with his understanding and publishing them by the press," Swedenborg also performed uses in the spiritual world. Mr. C. A. E. Spamer delivered an address on Swedenborg's life and rules of life.
THE 24th annual meeting of the German Missionary Union was held in the new house of worship of the Baltimore German Society. It was decided to print a German translation of the Juvenile Book, Willie Horton's Two Lives, and Mr. Louis Pendleton is to be asked for permission to print a German translation of his story, The Wedding Garment. Steps have been taken in conjunction with the Swiss Union to raise a Bible fund for the payment of the stereotype plates of Dr. Leonard Tafel's German translation of the Word, and for the issue of future editions. The Rev. W. Diehl made a report of his late missionary tour. The societies and circles connected with the Union-will be asked to send annual reports.
Norway, Ia.-THE Rev. J. B. Parmelee preaches here on the last two Sundays of every month.
GREAT BRITAIN.
Bath.- A MEETING was held on March 30th, to bid farewell to the Rev. J. Martin, who is leaving the Society to minister for the Anerley Society. A purse of gold was presented to him on behalf of the members.
Blackburn.-THE ceremony of laying three corner-stones to the New Church house of Worship of the Blackburn Society took place on April 18th. The old building had been abandoned as unsafe for two years.
Radcliffe.-THE inauguration of the Rev. Peter Ramage into the ordaining ministry took place on April 22d. The Rev. William Westall, President of Conference performed the ceremony.
East Malling.-THE head-stone which marks the burial place of the Rev. Thomas Hartley has lately been restored at the expense of some of the receivers of the Doctrines of the New Church.
Birmingham.-THE American New Church Messenger, of May 20th, commenting on a statement in The Manuel of the Wretham Road Society, says: "They make a better showing for their muscular Christianity than for their devotion to the highest forms of worship. The society numbers, we believe, nearly four hundred members, and under the item on 'Easter Sunday' is the very modest statement that there were thirty-nine communicants in the morning and twenty-three in the evening. But in the item entitled 'Gymnastic Display,' the following occurs: 'A densely packed audience filled every available seat and coign of vantage in the lecture-room, in order to witness the Third Annual Display and Prize Distribution connected with our Boys' and Girls' Gymnastic Classes.'"
ERRATUM 1896
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RESTORATION OF LOVE TRULY CONJUGIAL BY THE HUSBAND'S LOVE OF THE WISDOM OF LIFE, AND THE WIFE'S LOVE OF IT IN HIM B. H. KEEP 1896
Vol. XVI, No. 7. PHILADELPHIA, JULY 1896=126. Whole No. 188.
Conjugial Love, as was with the Ancients, will be raised up again because that love is from the LORD alone, and with those who from Him by the WORD become Spiritual."-C. L. 81e.
AMONG the things which Swedenborg has related about the men of the golden age and their state as to conjugial love let there be adduced the following:
"And because there was in my thought the desire of knowing what marriages were amongst the most ancient people, I looked by turns on the husband and wife, and observed, as it were, the unity of their souls in their faces; and I said, 'You two are one,' and the man answered, 'We are one; her life is in me, and mine in her; we are two bodies, but one soul; the union between us is like that of the two tents in the breast, which are called the heart and the lungs; she is my heart and I am her lungs; but as by heart we here understand love, and by lungs wisdom, she is the love of my Wisdom, and lam the wisdom of her love; wherefore her love from without veils my wisdom, and my wisdom from within is interiorly in her love; hence, as you said, there is an appearance of the unity of our souls in our faces."' And again the angel said: "'Conjugial love, in its origin, is the sport of wisdom and love, for the man was born to be wisdom, and the woman to be the love of the man's wisdom; thence are the delights of that sport in conjugial love and from it, between us and our wives. We have here seen clearly for thousands of years that those delights, as to quantity, degree, and virtue, are excellent and eminent according to the worship of the LORD JEHOVIH with us, from Whom that heavenly union, or that heavenly marriage, which is of love and wisdom flows in"' (C. L. 75).
Conjugial love with man then, and with him now depends upon his acknowledgment and worship of the LORD. Husband and wife individually and together must clearly see that their love for each other is a gift from God out of heaven. To the degree in which they see this and believe it, just in that degree will they desire to purify their love, to make it spiritual by the Word from Him. All loves are with man natural at first, but they must not remain so. Conjugial love is not an exception. It is natural for the feminine sex to love the masculine, and from this for the latter to love the former, but were conjugial love to remain in the natural it would become the love of adultery.
The regeneration of the wife is founded on the purification of her love by the truths of wisdom from her husband, and the husband's regeneration is founded on his reception of her love, and returning it to her qualified by wisdom received from the LORD-or, it may be stated thus: the man must love to acquire wisdom for the sake of the wife, and the wife must love that wisdom in her husband for his sake. Thus they mutually regard each other and not self; to regard self is to chill the conjugial between them, and, finally, to kill and cast it away forever. Now what is the wisdom which man is to acquire and woman to love in him? And, on the other hand, what is the woman's love of wisdom in the man which he is to cherish and exalt in her? The Doctrines teach that the husband is perfected in wisdom and the wife loves that wisdom in her husband by means of the uses, and according to them, which each, by mutual aid, performs in society (C. L. 187). Husband and wife are to live together to eternity, and they are to regenerate together in time, in each case performing uses by mutual aid to society. Uses, therefore, are the containant of their mutual love of each other's soul, and this it is which differentiates conjugial love from every other love, and from their love of every other individual. They love each other's soul, and will to be one soul, and any idea of two which may come between them, which presents itself from the world, from the prevailing adulterous spheres of thought there, or which flows in at once from some opened door in the Hells, any idea of two, I say, gives them pain, and turns the sport of wisdom and love into sadness.
Use, since it contains conjugial love, also protects it. Why? Because the performance of use makes one with the activity of good in the Heavens. Heaven descends into it, and evils at the approach of Heaven recede.
Hence it is that if use be done from a genuine love of it, there is, during its performance, comparative deliverance from temptations, but at other times, Heaven not being so ultimately present, and its protecting bonds, as it were, being withdrawn, the Hells accede to infest and to tempt-man is then in the sphere of his intentions and thinks from them; he is then in the sphere of deliberation, meditation, and decision; he is restrained in the exercise of these solely by internal bonds, bonds of spiritual conscience of right and wrong. The freedom is internal freedom, and hence Heaven on one hand and Hell on the other, are more interiorly present, but, because he can extend his thought more interiorly into Heaven, thus, as to his spirit, ha elevated above and beyond the reach of the infernals, he is able to determine against them and so to cultivate an inclination for spiritual good and spiritual truth. In so far as man does this, so far the LORD enters, and does what man cannot do, viz.: removes the inclinations to spiritual evil, and spiritual false, and when inclination is gone, act ceases at once, henceforth, and forever.
Uses, therefore, are the means in which and according to which conjugial love with the consorts progresses and develops into love truly conjugial. The husband and the wife have each their respective uses in and to society, but they must do them by mutual aid-i. e., not separate and apart from each other, but inmostly conjoined, thus the wife's love is within continually in all that the husband does, and her husband's wisdom is inmostly present in all that the wife does. He performs his work from love for her-i. e., for the good of her soul in which he desires, yea, longs to rest and dwell forever.
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She does her duties from love of him-i. e., for the eternal good of his soul, in which she desires, yea, yearns to find all her light, all her truth, all her happiness and peace to eternity. He sees nothing more loving, lovely, and loveable, nothing more sweet and tender, more faithful and true than her so wonderful devotion to him. He desires nothing more ardently than to acquire the spiritual substances with which to clothe and protect her love, to form and qualify it, to cultivate and develop it ever more into his own image and likeness. Thus whatsoever he giveth unto her in love she returneth again in love to him, the loves of two become one love, full, mutual, and complete; and in the bliss and rapture of soul perceiving soul from love their spirits rush together in the meeting of the lips. Heaven opens to receive them and they, as it were, translated there unite, with angel choirs in a glorification of the LORD for ha mercy and goodness in the gift of love truly conjugial.
Thus, in peace and innocence they rest from labor and combat, but their rest is in the sphere of Heaven, therefore they are furnished and prepared with new life, new zeal, new light for the struggles about to ensue.
What are conjugial temptation-combats? What are the, frightful thoughts and loathsome lusts which, like ferocious beasts, beset the toilsome way of these pilgrims who, heart in heart and hand in hand, climb the mount of regeneration together?
Against conjugial love the hells rise up in their fury; to separate the consorts is their delight, and they strive to effect this by every art. Self-love, which they excite, leads the man to acquire wisdom not from the love of acquiring it for the sake of his wife, but for the sake of himself-i. e., he loves his wisdom in himself and not as transformed into his wife's love of him. Consequently his, love of acquiring wisdom becomes perverted into the conceit of wisdom or conceit of intelligence, which is spiritual adultery. Self-love in the woman leads her to derive conjugial love from herself and not from the LORD, to become vain of it and of all its accomplishments, hence she perverts the voluntary perception given to her for the sake of moderating the affections of her husband, and from it and by it strives to dominate and rule him. At the first step of the love of rule in marriage conjugial love recedes never to return or reappear until that diabolic spirit is subjugated and cast out-of-doors. Love is free and will not be compelled except by self, but it desires, yea it delights, to be taught and led. What wife, what woman in picturing love truly conjugial to herself does not long to be taught truths by her husband that, in the light of them, she may see his character, his life-motives, his intentions and purposes ever clearer and clearer, and, by the truth he teaches her, be led ever onward, ever forward toward their mutual conjunction with the LORD, from Whom and in Whom is all life and love and truth? Such is a woman when she meditates in the sphere of the conjugial, but if she suffers hell to enter into her and rule her thought and her love, she plots and devises for the subjugation of her husband. Such a woman becomes a form and image of cupidity instead of love, and does not stop satisfied with dominion "over her own man but lusts to assert her mysterious power over men in general. Yea, and at what a cost I She knows no happiness, no peace of mind, but is continually harassed by the dread of being discovered, of losing her influence and suffering the humiliation of defeat, and the misery of the vanquished and outcast. Her food and drink are lusts and falses which infect and corrupt her so that she dies, and the condemnation meted out to her in the world of spirits rests upon her perpetually.
But the love of self can be resisted, shunned, and overcome, and finally removed by the LORD; it must, however, be seen and acknowledged, and husband and wife mutually assist each other in their combats against it in making the plane wherein the Divine may inflow to remit and remove the causes of it, the inclinations to it. This they do by inmost friendship and confidence in their conjugial conjunction of minds. They are to become evermore one in thought, but they must develop that oneness by conversation, by speaking their thoughts freely, fully, unreservedly, each knowing and trusting the other's innocence, and will of good, and confidence, and love. Conjugial conversation then is a most essential, most important spiritual means of progress to the oneness of mind, the union of souls toward which they mutually look and for which they mutually pray. They must consult together, plan together, tell each other of their difficulties, their trials, and temptations, their weaknesses, and their mistakes, in a word, they must reveal each to the other their internals, their ends, their intentions, their will's love and their will's thought-then each is illustrated with the other from the LORD as to his and her true, real, spiritual quality and character. Truths with him are excited and arranged into order in his understanding suitable for the instruction of both; loves with her are excited and arranged into order in her voluntary, suitable for the hope and encouragement and consolation and happiness of both. Thus does the LORD lead them by means of the truths of wisdom with the man and the loves of that wisdom with the woman, and because they are in the stream of His leading, which is the stream of Providence, He can gift them with perceptions of heavenly bliss, and illustrate them in interior truth; not so with those who do not seek the means to provide and establish the plane wherein the LORD come in and dwell with them and lead them into life and its loves and its truths.
In conclusion, let the thought dwell on these things: That the husband owes it to his wife to instruct, to develop her love by the wisdom of life which he must acquire by going to the LORD, by going to Him in His Word, by going to Him in his Doctrine in the Church-and not only this, but by study, by reflection, by meditation from doctrine in doctrine; other means there are none by which he may lead his wife to the LORD from the LORD, or by which the LORD may lead them both from time unto eternity, from earth unto heaven, from two souls and two minds into one soul, one mind, one angel, an image and likeness of God.
Also that the wife owes it to her husband as her conjugial gift to him to stimulate his masculine loves, and so become a living reactive receptacle of his life's wisdom, and return it to him fashioned into forms of beauty and grace-the beauties of tenderness, mercy, constancy, and trust; the graces of modesty, refinement, and elegance. Thus she becomes wisdom appearing in a veil of love, her husband's wisdom in her love, both from the LORD.
Let us bow ourselves down to worship Him for His pure gifts of conjugial wisdom and its love in the holiness, innocence, and peace of the eternal marriage of husband and wife.
CONSUMMATION OF THE CHURCH GEORGE G. STARKEY 1896
THE essential of the Church, or its soul, is of the LORD Alone, and therefore immortal, but the natural body on and in which it rests, is with men; and it is known that when the soul leaves the body the latter dies.
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Action from the LORD and reaction by man from the LORD, with the LORD, make the Church: the reaction of man against the LORD destroys the Church. Therefore, because the men of the Church are free to react with or against; its visible form is mortal and can die. The Divine presence and operation which make the Church are by the Word; and therefore the truth of the Word makes the Church, and the truth of the Word falsified, destroys the Church. It is truth which builds and falsity which destroys the Church. The battle is between these two, but the truth battles for good and the false battles for evil.
There is truth which looks to good, and again truth which proceeds from good; so also there is the false which looks to evil and the false which proceeds from evil. The men of a declining Church look from the doctrine of the false faith to evil of life, and from evil of life they hatch out a brood of deadly falses, which, again lead to new evils. For illustration, the false doctrine that faith alone saves, and that man cannot at all co-operate in the things of salvation, is a falsity which naturally leads to evil of life and destroys the truth which leads to good of life. On the other hand, the false by which man confirms the evils in which he is, is the false from evil; as when he confirms himself in the evil of adultery by saying to himself that procreation, and the increase of society, make adultery to be allowable, honorable, and good because delightful. Such falsity falsifies the truth from good and adulterates the good itself-the good of conjugial love.
Both kinds of falsity prevail in a consummated Church and make it a dark and howling waste, where satyrs and monsters prowl, and spectres flit, and birds of night make horrid discord.
But falsity and evil have their limit. They are permitted for the sake of freedom and thereby the attainment of eternal life. Man fluctuates between two states, the one favoring truths by which is reaction with the LORD; and the other favoring falsity by which he reacts against the LORD. Ultimately either truth conquers-or good by truth-or else falsity conquers-i. e., evil by falsity-and thus separation is effected; for opposites cannot continue together. There is fluctuation, because so long as there is anything good and true with man, the LORD raises him out of hell whither he perpetually and repeatedly seeks to lapse; but when there is nothing left but evil and its false, consummation and judgment are effected; man thrusts himself down into hell with his like, and thus judges himself. Even so, when in the Church there is no longer any good of charity or truth of faith, there follow consummation, visitation, and judgment; and by the separation thus made the remnant of good is raised up by the LORD and made into a new Church.
And so it has been with the different Churches. The Most Ancient Church, which was called Man, and was the most celestial of all, so degenerated that at length nothing celestial was left remaining, and then was its consummation, described by the state of those before the flood. The Ancient Church, called Noah, was after the flood" and was less celestial; and at length so departed from the good of charity that no charity was left remaining, but was turned into magic, or into idolatry, or into something dogmatic separate from charity; and then came consummation. In the Hebrew Church, which was still less celestial and spiritual, a sort of holy worship prevailed, consisting in external rites, which at length were changed into idolatrous worship, and then came consummation. The fourth Church, afterward restored among the posterity of Jacob, had nothing celestial and spiritual, but only its representative, which they did not understand, but still by the connection between the representatives of good and truth, and good and truth itself, the correspondence between heaven and man was maintained and thus men were preserved. But when the Jewish Church so fell away into evils and falses that every rite was made idolatrous and thus the representation destroyed, then came consummation. Then, with no longer any bond between mankind and heaven, men must have perished, had not the LORD Himself come into the world as a Medium of connection, by the uniting of the Divine Essence with the Human in Himself; and at the same time He established a new Church, called Christian, which at first was in the good of faith, its members living in charity among themselves as brethren. Yet at this day that Church is become such that it does not even know that the fundamental of faith is love to the LORD and charity to the neighbor: and although from doctrine it is said that the LORD is the Saviour of mankind, that there is a resurrection after death, a heaven and a hell, still few believe it: hence consummation is at hand.
But the essential of the Church is immortal; only the mortal body falls away and decays, carrying down into the depths of night those who separate themselves from the living soul. At this day the LORD is raising up the Church anew, in a form which shall not pass away, for it is armed against the destroying false with celestial truth, invincible, eternal. The plans of the Divine Architect are now perfected, and secure upon the Rock of the Divine Human-God visible in ultimates-are rising in fadeless beauty and glory, the walls of the Holy City, New Jerusalem.
GEORGE G. STARKEY.
Title Unspecified A. ACTON 1896
APOCALYPSE EXPLAINED, No. 870 A PARAPHRASE.
IN the sixth verse of the fourteenth chapter of the Apocalypse are the following words:
"And I saw an angel flying in the midst of heaven, having the Eternal Gospel."
From the spiritual sense of these words we may know that they are an announcement of the LORD'S Advent, and of the New Heaven, then to be established, from which a New Church will descend; or, in other words, that they are a prediction of the LORD'S manifestation of Himself, and of the teaching which He will then give concerning His Advent and the salvation of those who believe in Him-that is to say, of those who will be of His New Church.
The advent of the LORD is signified by the words "having the Eternal Gospel," for the word translated "Gospel," in the original language signifies "Glad tidings," and glad tidings are with the spiritual man, tidings concerning the LORD and the way of salvation, and since such tidings or teachings come from the LORD alone, therefore by the Gospel or Glad tidings is signified the coming of the LORD. From this reason it is said "having the eternal Gospel;" for the LORD alone is Infinite and Eternal, and only that which is from Him and is Himself can be said to be infinite and eternal. The Advent of the LORD and His teaching and saving those who believe in Him, signified by "Gospel," is an infinite work of the Divine Love, and from the Divine Wisdom it is a work for all time and eternity. It is the Eternal Gospel.
As concerns the LORD'S Advent, many strange and fantastical ideas of it have been held.
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Very many believe that He will come again in person to judge the world and elevate the good and condemn the evil. This opinion they endeavor to sustain by the LORD'S words as recorded in the New Testament, and especially from His teachings as set forth in the twenty-fourth chapter of Matthew. There it is said that, His disciples asked
Him, saying, "Tell us what shall be the sign of Thy coming and of the consummation of the age?" and the LORD, after predicting to them the states of the successively decreasing Church, even to its devastation and consummation, said:
"Then shall appear the sign of the Son of Man coming in the clouds of Heaven, with power and glory; watch, therefore, for ye know not the hour when your LORD doth come". (vs. 30, 39 and 42).
But in these words the LORD does not refer to His advent in Person, for when He answered the disciples He had already effected His advent in Person, and what the LORD has once done is infinitely and eternally done,-that is to say, it is done in fullness and for all time. Therefore the LORD will not come again in Person; He is already come; He is and has been present in Person ever since the star of the East appeared in Bethlehem.
The LORD referred not to His appearance before the natural eyes of men, but before their spiritual eyes, which are understanding and perception-that is to say, He referred to His appearance as the Divine Good and the Divine Truth, and since these come to man only in the WORD, therefore in the passage quoted the LORD announced His appearance in the Word and as the Word. The LORD is the Word, and even at the time
He spoke to His disciples He was known and acknowledged as the Word, as is evident from the Word itself, where it is said, "In the beginning was the Word, and the Word was God," and also from the writings of the Apostles, in which He is called the Word. But the Word with them was the Letter of the Word; in this He was seen, but obscurely and, as it were, in clouds. In these clouds He predicted that He would appear in glory; that He would manifest Himself as JEHOVAH, the LORD of Heaven and Earth. Therefore the LORD has now opened the internal or spiritual sense of the Word, in which sense He is everywhere treated of. This appearance in the Word is the advent of the LORD, for since the LORD is the Word, the opening of the interior manifestation of the Word is the revelation of Himself, thus His advent and presence with men.
This is His coming in the clouds of heaven, and the LORD so come, so revealed is the "Eternal Gospel" teachings concerning Himself and concerning the salvation of those who believe in Him-that is to say, concerning His appearance and the establishment of a New Heaven and a New Church. These are the glad tidings, the Eternal Gospel now given to man, and which will be received only by those who approach and acknowledge the LORD in His Word and love and worship Him. Such is the spiritual meaning of the divine words, "And I saw an angel flying in the midst of heaven, having the eternal Gospel."
A. ACTON.
ADVANCE IN THOUGHT 1896
THE First Source of very idea that comes to man, is the LORD, the One and Only Source of Light and Truth. No one, be he angel, spirit, or man, can originate an idea. Thoughts and their component ideas come to man from others, and the thoughts of these come again from others, until, in the first instance, they come from the LORD. Every one modifies what he receives according to his affections and transmits or reflects to others what he has so modified.
As, then, ideas and thoughts come to men from others, it is evidently a distinct step in advance, a step upwards, when, as on arrival at mature age, man leaves off thinking those thoughts only that come to him through men who still inhabit the natural world, and begins to choose from those that come to him directly out of the spiritual world. This he does by meditating or reflecting on those things that he has learned in the past, and that he continues to receive from men. This is called independent thought; and yet it is independent only in a relative sense. He has severed only those bonds of dependence which bound him to the lowest or most ultimate of the mediums of truth. He still depends upon angels and spirits for his thoughts.
A naturalistic or atheistic thinker, who throws off his subjection to the opinions and judgments of others, and vaunts his independence, does not realize that he is constantly adopting those of disembodied men, whose spirits surround him and inject their falses and persuasions, which he takes up as if they were new truths invented by himself. Yet such is the case. The feeling of greater freedom comes in large measure from his unconsciousness of the source of his thought, and partly from the actual freedom from visible authorities.
The struggle for true freedom of thought should be the effort to get into relationship with the One Who alone can give true independence-independence so far as finite agencies are concerned, but complete dependence on Him Who alone is Good Itself and Truth Itself, and Who alone in others is the truly human. The ability to attain this relation is inherent in the rational faculty, which has been endowed therewith from creation. The rational is the medium between the internal and the external, and it is, therefore, more eminently the medium between the LORD and the man himself.
The rational consists not so much in the faculty of analyzing and making conclusions, or of looking down upon the store of knowledges and arranging them into combinations to favor assumed principles and theories, but it consists principally in the ability to see and distinguish between good and truth on the one hand and evil and falsity on the other. When, in the orderly progress of man's development the affection of understanding has given birth to the perception of truth, then the rational exists.
As there is "no royal road to learning," so rationality is not attained without hard labor. It comes by steady obedience to the truth seen in the understanding, and by consequent aversions from the evils that soothe the proprium and seductively insinuate themselves into the delights of man's natural affections; though, once established, the rational is spontaneity of truth itself.
There can be no greater mistake than to imagine that rationality is a purely intellectual faculty. It is indeed intellectual in form, but it is essentially of a celestial, a love-quality. This is evident from various considerations. In the first place, although it is apparently from science that reason takes its rise, it is in reality conceived by an influx of the celestial and spiritual into the affection of science. Mere science cannot receive the heavenly influence that bring about rational warmth and light. Again, the rational is developed by combating against and overcoming not only the fallacies that arise from the senses, but the sensual pleasures and enjoyments of his lower nature, for these are deadly enemies of a heaven enlightened reason.
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And, again, the rational can be maintained only by man's steadily pursuing the end of use in the acquisition of new scientifics and cognitions, and in the pursuit of his vocation, by loving use disinterestedly, in abhorrence of fame and glory and reward as ends. When the scientific and cognitions have use as an end, "they then receive lifes from use, but such life as is the use: those who learn cognitions in order that they may be made perfect in the faith of love-for the true and very faith is love to the LORD and toward the neighbor-are in the use of all uses, and receive spiritual and celestial life from the Lord, and when they are in that life, they are in the faculty of perceiving all things which are of the Lord Kingdom. In this life are all the angels, and because they are in that life they are in intelligence and wisdom itself" (A. C. 1961).
The true cultivation of the rational is a sine qua non for present and eternal felicity.
NATIONS BORDERING ON CANAAN A. CZERNY 1896
(Concluded from page 54.)
V. Ammon.-From all that can be gathered concerning the Ammonites, they were in many respects very unlike the Moabites. The settled and peaceful life of the latter was clearly not to their taste. Their country is said to have been east of Mount Gilead; but their mode of life shows that they did not consider themselves confined to any particular place. They had, indeed, cities, which they had taken from the Zamzummim, but they probably used them only as places of refuge in time of danger. In general, they preferred to roam about in the desert and to make predatory incursions into neighboring countries; this, at least, in later times. In earlier times, when they were as yet less corrupt than they became afterward, they may have led a more settled life. They were fierce and warlike, and treated their enemies with great cruelty.
Moab and Ammon, the forefathers of these nations, were the sons of Lot, and as such their birth represented the rise of "something like a Church," whose so-called god was called "Moab," and the truth corresponding to it was called "the Son of Ammon." In their beginning these nations had something of good. Together with "Edom," they represented the LORD'S External Church. But they did not merely represent, as was the case with the Sons of Israel. There was something of the Church with them. This is illustrated by the fact that they were sent to drive out the Emin and the Zamzummim and to possess their land. The latter were of the last remains of the Ancient Church, and were wholly imbued with persuasions of evil and falsity; for which reason they were driven out, and their land was given to others who had something of the Church; in this case the Sons of Moab and of Ammon. But these latter were also driven out in their turn, when they had likewise become imbued with such persuasions (A. C. 2468). Accordingly these nations did not merely represent a certain quality of good and truth, but actually ultimated this same good and truth in their life and worship. This was clearly the reason why the Sons of Israel were forbidden to make war upon them or in any way to molest them on their way to the Land of Canaan.
At that time they were probably in their second state-in other words, had not become quite so corrupt as they became later. But even in their best state, the Moabites and Ammonites were very external men. The Church with them had little of a saving quality, for we are taught that Moab and the Sons of Ammon signify in general those who are in external worship, which appears somewhat holy, but not in internal worship. They eagerly seize upon as goods and truths whatever is of external worship, but reject and despise the things of internal worship. They possess a certain general good, which does not appear unbeautiful, but the particulars which enter are filthy. It is to be noted, however, that this is not their state in the beginning. It is by degrees that they become such, for they suffer themselves to be easily imbued with whatever is called good, and with any kind of falsities, so they confirm such so-called good, which they then regard as truths (A. C. 2468). In brief, they are men who have but little perception of truth, and hence are easily misled.
Such was the character of these nations. In their beginning they had something of good and truth. Though only external, and somewhat tainted, it was, nevertheless, good and truth; and although it lacked the quality to make them spiritual men, it was no doubt sufficient to keep them in a salvable state. This their first state is described in Daniel, where we read that "Edom, Moab, and the first-fruits of the Sons of Ammon shall be snatched out of the hand [of the king of the north]" (ch. xi, 41.) But they did not continue in that state. In process of time their good became more tainted, until it was altogether defiled by falses. Their last state is thus described in Zephaniah: "Moab shall be as Sodom, and the Sons of Ammon as Gomorrah, they shalt be a desolation forever" (ch. ii, 8.) This was the end of the Church with them. All good and truth had perished, and this state ultimated itself in the abominable worship of Chemosh, Molech, and Milkom; for the sacrificing of children to these idols represented the extinction of goods and truths.
At the time of the Exodus they had probably not yet degenerated to that state. But that they were tending toward it there is reason to suppose; for the licentious worship of Baal-Peor had already been established. "The circumstances under which this fact is made known to us have already been mentioned. But as the incident through which we receive this information occurred in Moab, a few additional remarks will be in place here.
On the approach of the Sons of Israel to Moab, Balak, the king of Moab became alarmed, and sought with the help of Balaam and the Midianites to destroy them. As Balaam's art availed nothing against them, the latter suggested to Balak that he endeavor to turn the sons of Israel from the worship of JEHOVAH, as he might by this means accomplish his purpose. Balaam, we are taught, was a hypocrite, for although he professed to worship JEHOVAH, he was ready to use his art in any cause that promised gain and honor. He must have been the most expert and most renowned soothsayer of his time; for there were no doubt many soothsayers in Moab and adjoining countries, yet Balak sent for him as far as Pethor in Syria, evidently considering him the only man equal to the task. But "JEHOVAH put a word into his mouth" which he had to declare, "Behold I have received to bless, and I cannot reverses' (Num. xxiii).
Thus frustrated he resorted to the stratagem which ended so fatally to the sons of Israel, to the Midianites, and to himself. But we are left in ignorance as to the fate of the Moabites for their share in the treachery. True, the Word was not written to record the history of nations, except so far as-it can serve as a vehicle for the Spiritual Sense. Any further information regarding the Moabites in connection with the matter of Baal-Peor was clearly not needed, or we should have it.
"Moab," as the first-born, signifies the good of the Church sprung from Lot, and "the Son of Ammon" its truth.
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They also signify those who are in simple good. But in the opposite sense "Moab" signifies those who adulterate good, and " the Son of Ammon" those who falsify truths. They are frequently mentioned in the Prophets, and generally in an evil sense. Their signification is in accordance with their general character. The Moabites, who represented good, were shepherds, who lived in a hilly country; and" hills" signify good; and since their land was situated without the borders of Canaan they signify external good, or the good of the External Church. The Ammonites on the other hand, signify truths. They are generally called "the Sons of Ammon," and "sons" signify truths. What their earlier mode of life was, we have no means of knowing; but in later times they led a roving life, which no doubt was expressive of their internal state. They then represented those who falsify truths; and if our understanding of the above-quoted teaching is correct they not only represented those who falsify truths, but actually destroyed the Church with them, by perverting the truths of faith. Thus their roving disposition must have been due to their internal state. Such men show a similar tendency in the other world. Moreover they appear surrounded by wandering stars. Falses appear there in this manner, for they distract the minds of those who are imbued with them, and lead them into all sorts of errors;" until they become confirmed by evils, and destroy the spiritual truths of faith. They thus deprive themselves of the very means of salvation. Nor do they rest satisfied after having brought about their own destruction, but they burn with an intense desire to destroy the faith of others. Thus their lust is illustrated in the reply of Nachash, king of Ammon, to the men of Jabesh-Gilead, who sent to ask for peace. " In this will I make [a covenant] with you, in putting out the right eye of all of you, and I shall lay it as a reproach upon Israel" (1 Sam. xi, 2). The "right eye" signifies faith, thus "the putting out of the right eye "signifies the extinction of the faith of those who are of the Church.
Such were the character and spiritual signification of Moab and Ammon; and they declined by degrees from a state of simple good until all good and truth with them perished. A. CZERNY.
SOUND AND MUSIC 1896
WHAT is music? What is the difference between a noise and a musical sound? What is it that distinguishes spoken words from the same words sung? The answer is simple, yet one involving the deep arcana of science and human affection. We answer, order, regularity, harmony of the moving parts.
All sounds are produced by the air being set in vibration in such a manner that the vibrations strike the external ear, there producing corresponding vibrations in the organic parts of the internal ear. These interior vibrations again in like manner affect the common sensory of the brain, and thereby the animus and spirit. In this way a succession of planes is formed, from the lowest to the highest, by means of which the soul descends, as by a ladder, into the external sensory of the body, and is affected. For, the parts of the external ear being set in fiction by the vibrating atmosphere, the parts of the internal ear and of the sensorium of the brain, which are, from their very construction and arrangement, in the conatus and potency of tremulating and being modified in agreement with every affection of the animus, at once flow into a motion corresponding to the vibrations of the exterior parts, but of a purer and more interior quality. In this way,-that is to say, by a descent, as it were, of the animus into the external vibrations-is the sensation called sound produced.
Speaking, however, according to appearances, all sounds may be said to be due to the vibrations or movements of the air. If these vibrations occur with uniform regularity a musical sound is produced-of high or low pitch, according to the rapidity of the vibrations-loud or soft, according to their amplitude or size. Such a musical sound may be represented by a wavy line, whose undulations are all equal and regular; but when the motions of the air are unequal and irregular in their succession, a noise is the result-a confusion of motions, which may be represented by a zig-zag line. In musical sounds the impulses are all equal and regular-that is to say, the same number of vibrations occur for a given note in equal intervals of time; but in non-musical sounds or noises the vibrations strike the ear with varying force and at irregular intervals.
Nature is so full of order, harmony, and thence musical sounds, that such a thing as a noise or irregular, confused series of vibrations van hardly be said to exist. The "harmony of the spheres" is not a mere poetic figure of speech. Listen to the various sounds of the animal kingdom with an observant ear, and you will not fail to notice a musical quality, whether it be the clear note of the lark or the harsh screech of the parrot. It will be heard in the buzz of insects and the hiss of serpents. Even inanimate objects, set in motion by the forces of nature, give forth musical sounds of indefinite variety. Listen to the gentle breeze, the rippling brook, the roar of the thunder, the raging storm, and it is still to be heard. Music is always to be heard where order; regularity, and harmony prevail and it is heard everywhere in nature, because derived from the infinite and perpetual harmonies of heaven, which, like everything else of the LORD'S Spiritual Kingdom, find their ultimate plane in His natural kingdom, operating by corresponding causes, producing corresponding effects.
Music, however, is not a mere musical sound, still less a heterogenous collection of musical sounds. The monotonous chords of the aeolian harp, or the wind soughing through the forest trees, has indeed a weird and peculiar effect; but it is not music, although musical. Strike the keys of a piano at random, or several at once, and you will not produce music, though you produce musical sounds. Just as in a single musical sound there is a regular, orderly, and harmonious succession in the vibrations (see Life, vol. xi, p. 40), 50, in music, or a musical work, the same principles must prevail throughout; the various sounds and chords must be arranged in their proper succession and order, according to the affection to be expressed. The same law applies to the whole as to the parts of which it is composed, and for this reason the laws of series, order, degrees, of succession and harmony, implanted upon the created universe from their First Origin, ultimate themselves in the harmonies of music as for the supreme purpose of enabling man to pour forth his affection, praise, and thanksgiving to the LORD.
Will not this help in a measure to explain the subtle power music has of so deeply and powerfully affecting the hearer? The harmonies of nature, of mind, of spirit, yea, of the infinite Divine things of the LORD Himself, are stamped upon man's body and its sensory, which thus cause every nerve and fibre, every affection of the animus and the mind to thrill in response to true natural harmony.
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WILLIAM HILL CARL THEOPH. ODHNER 1896
NEXT to the names of James Glen and Francis Bailey the name of William Hill appears in the annals of the New Church in America as one of the earliest and most active pioneers of the approaching descent of the New Jerusalem among the people of this western hemisphere. The work of Mr. Glen was the apostolic one of heralding with the living voice the New Advent of the LORD in the Writings of the New Church. The work of Mr. Bailey was that of publishing these Writings themselves by the press. The mission of Mr. Hill partook of the character of both. His life and work form an important chapter in the early history of the LORD'S New Church in this country.
William Hill was born at Wolverhampton, in England, on July 5th, 1762.1 His parents were earnest Christian people in good worldly circumstances, who gave him a careful and scholarly education. He was brought up to cherish a deep affection for the Word of the LORD, and began, at an early age, to entertain a desire to become a minister of the Church. While in London, where his father had a business establishment, he became acquainted with the Rev. Jacob Duche, who about the years 1780 to 1790 was the Chaplain of the Asylum for Female Orphans in that city. Mr. Duche was a native of Philadelphia, and is known to history as the chaplain who in the year 1774 opened with prayer and Divine Worship the First Congress of the United States. A few years later he became disaffected toward the Revolutionary cause, and was forced to seek a temporary place of refuge in England. While in that country he was led to examine and cordially embrace the Doctrines of the New Church, and began to introduce certain truths of these Doctrines into his sermons.2
Mr. Duche strongly recommended the Writings of the New Church to his young friend, Mr. Hill, who, in consequence, more than once attempted to read them, but in vain. One morning, however, when he was all ready to set out on a journey, and had a few minutes to spare, he took down one of the volumes Mr. Duche had given him, opened it, and read for the first time with interest. The "dark sayings" of the book suddenly seemed clear to him, and he continued to read on and on, without knowing how to leave off. From that day he became a most zealous receiver of the Doctrines, gave up all interest in merchandise, and, being possessed of an independent income, devoted himself exclusively to the study of the Divine Theology revealed in the Writings of Swedenborg.3 Probably through the influence of Mr. Duche he now removed to Manchester, in order to prosecute his theological studies under the guiding hand of the Rev. John Clowes, in whose house he resided for several years, and who ever afterward called him his son.4 This intimate intercourse with Mr. Clowes, though on the whole undoubtedly of the greatest benefit, yet served to produce in Mr. Hill's mind one unfortunate and erroneous notion-the idea that the New Church was to be established by a gradual reformation of the existing sects of the Old Church, and not through any distinct and separate organization of the receivers of the Heavenly Doctrines. This fallacious opinion, which, however, at that time was more pardonable than it is now, remained with Mr. Hill throughout his life, and proved a great hindrance to a perfectly free activity in behalf of that Divine Truth which he loved so greatly, and for which he sacrificed so much of his time and his means.
We have not ascertained with certainty whether Mr. Hill was ever ordained into the Ministry of the Church of England, yet it would seem that he was, since he was usually termed "reverend," and was freely invited to preach in the Episcopal Churches in this country.
For a brief period Mr. Hill seems to have taken an active part in the separate establishment of the New Church. We find him, in the year 1792, as the minister to the New Church Society in Liverpool, which had been organized a few years before by Mr. Ralph Mather. The latter, however, did not remain long in Liverpool. Some dissatisfaction arose, Mr. Mather emigrated to America, and was succeeded in the pastorate by Mr. Hill, who, with great success, conducted the services in an elegant chapel in Key Street. Suddenly another dissension arose in the Society. Mr. Hill now seemed to have come to the fixed conclusion that the external separation from the Old Church was a disorderly or premature movement, and withdrew altogether from the Church in Liverpool, taking with him the wealthiest and most influential members. Among these were Mr. Thomas Banning, a wealthy and cultivated layman, who at first was a most zealous separatist, but henceforth became one of the firmest opponents to the separation.5
These were troublous times for the New Church in England. The whole Church was divided into two opposing camps-separationists and non-separationists. The latter was led by Mr. Clowes, and included most of the more cultivated, wealthy, and socially elevated receivers of the Doctrines. The former consisted mostly of people in humble circumstances, and were, moreover, divided as to the question of Church government, a great majority insisting upon a democratic government, and a small, very small, minority favoring a hierarchical theocracy.
Mr. Hill, visibly disgusted at the divided state of the New Church in England, yet eager to be of service to the Church in a sphere where he would offend neither party of the New Church, nor come into collision with The authorities of his respected National Church, now concluded to seek a field for his activity in the United States. In the year 1794 he sailed to Boston, where letters of introduction and his refined and engaging manners at once won him influential friends.6
"His personal appearance was striking. Tall and elegant, with that clear complexion and bright blue eyes which so often denote a consumptive habit, and which; though not then apparent, probably lurked within, and finally cut short the remainder of his days. He was a general favorite, and everywhere made himself welcome as a guest. But he did not gain much ground where he principally desired it, by making acquisition of members to the New Church."
"It was his chief object to become acquainted with the College [of Harvard, in Cambridge] and to introduce the works of Swedenborg there. For that purpose he boarded in Cambridge; became well acquainted with Dr. Kirkland, who always spoke of him with great respect, and with Mr. Craigie, who gradually received the Doctrines, and was a firm believer in them at his death, many years afterward. It was at Mr. Craigie's house-that I saw Mr. Hill for the first time, at a ball, where a large number of persons belonging to Cambridge and Boston were assembled. Mr. Hill had come unexpectedly to so large a party, and emptied his coat-pocket of a number of notes in shorthand, which was the way he wrote his sermons, and a
Bible, which be always carried about him, on to a window-seat, and then joined the dance. He was an object of general attention, partly because it was so uncommon to see a clergyman dance; and some light and frivolous remarks were made, such as that he had come to America to find his partner, etc."7
He had not, however, come for play and pleasure, but for the solemn use of making known the Heavenly Doctrines of the New Church. While in Boston he caused to be published, at his own individual expense-and here we would point out that, though he possessed a sufficient income for his own needs, yet he was not by any means a wealthy man-the following works of the New Church:8
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The Angelic Wisdom concerning the Divine Love and Wisdom. The Intercourse between the Soul and the Body. The New Jerusalem and its Heavenly Doctrine. Dialogues on the Nature of the Sacraments, by the Rev. John Clowes. Aphorisms of Wisdom, by Mr. Peter Provo. The Divinity of the Redeemer, explained for the Use of Children, by Mr. J. Holden.
He published, also, the first part of the first volume of the Arcana Coelestia (Genesis i-iii; vol. I, Nos. 1-319), intending to continue the publication of the whole work, if there would be any indications of interest in this work.
All these works were published at Boston within the year 1794, the printers being the firm of Folsom & Andrew. Surely, few individual members of the New Church have done more, within one year, for the dissemination of the Heavenly Doctrines by means of the press.
Through these publications of Mr. Hill, and those which he issued afterward, the foundation was laid for that remarkable growth of the New Church, which many years later developed in Boston and in New England generally. Nor did be confine his activity to the work of publication. In the sermons which he was invited top reach in a great number of Episcopal Churches in New England, he endeavored to introduce the truths of the New Church, though without mentioning their source. While this method cannot in itself be recommended or in any way be approved of, yet, in the Divine Providence, it may have served to familiarize certain minds with the truths of the New Revelation, fertilized the ground, as it were, for the future growth of the seeds of genuine truth. Again, Mr. Hill distributed freely copies of the works which he had published, and placed many of them in the libraries of various colleges. Especially important were the results of his placing a set of the Arcana Coelestia, in the original Latin, in the Library of Harvard College, in Cambridge.9 It was through the reading of these volumes that Mr. Thomas Worcester and some of his fellow-students in that College first received a knowledge of the Doctrines of the New Church, and it was their reception of the Doctrines which, in the year 1818, led to the organization of the New Church in Boston.
From Boston Mr. Hill, in the year 1795, removed to Philadelphia, where he made his home in the family of Mr. Francis Bailey.10 Boston had thus far seemed an uncongenial soil for the New Church, but in Philadelphia Mr. Hill had the pleasure of association with the largest and most intelligent circle of New Church people that then could be found in this country. This city had, besides, a personal attraction for Mr. Hill. The Rev. Jacob Duche, his first friend in the New Church, had at this time been permitted to return from his exile, and resided now in his native city of Philadelphia. Mr. Duche had, moreover, two lovely daughters, to the eldest of whom, Miss Esther, Mr. Hill was strongly attracted.
From Philadelphia Mr. Hill, in the spring of 1795, made a visit to the city of Baltimore,11 where an energetic New Church Society had at this time been formed, under the leadership of the Rev. Adam Fonerden, formerly a Methodist minister, and Mr. Robert Carter, a wealthy Virginian, who upon his reception of the Heavenly Doctrines, liberated all his negro slaves (one thousand in number), and removed to Baltimore, to devote himself to the promotion of the New Church. Mr. Hill's visit to Baltimore seems to have had an unfortunate effect upon the two most prominent members of the Church in that city. Their zeal for the external establishment of the New Church appears to have cooled at this time, possibly through the influence of Mr. Hill's arguments in favor of trying to reform the Old Church from within its existing forms. In Philadelphia, also, Mr. Hill seems to have had the same influence. After his first visit to this city, we hear nothing further of the weekly meetings for worship, which had been begun in the year 1792. Mr. Hill looked upon such meetings as having a sectarian tendency. His interests were all directed toward the works of translating and publishing the Writings themselves, and to distribute these among the people of the Old Churches. He made strenuous efforts to effect a co-operation for this purpose among the scattered readers of the Writings in this country, but was not successful in this endeavor. His own morbid fear of sectarianism was the greatest obstacle to his success.
From Philadelphia Mr. Hill, in the summer of 1795, went to reside at Flat Bush, on Long Island, near New York.12 Here also he tried to introduce the Doctrines of the New Church by presenting copies of the Writings to various public libraries, by advertising them in the public journals, and by preaching the new truths in a guarded manner in the pulpits of the Episcopal Church. In New York a little New Church Society had begun to be formed in 1793, when the families of Braggs and Motts, from Birmingham, and Banks, from Norwic had emigrated to that city from England. These New-church people met for private worship on Sundays, and Mr. Hill is said to have preached occasionally or them, and to have baptized their children.13 This movement, however, died out in 1796, when Mr. Bragg, with family, returned to Birmingham. (Some of his descendants are still prominent members of the Birmingham Society.)
Mr. Hill soon found New York an unfavorable field for sowing the seeds of truth, and once more visited Boston,14 where, in the year 1795, he published, at his own expense, an edition of the Doctrines of the New Jerusalem concerning the LORD and concerning the Sacred Scripture. These were followed, in the spring of 1796, by an edition of Angelic Wisdom concerning the Divine Providence.
In Boston he now became acquainted with the first three receivers of the Doctrines in that city, Mr. Joseph Roby, Dr. Samuel Brown, and Miss M. G. Cary, who in her memoirs, has preserved much interesting information concerning him.
After spending about six months in Boston, where he preached with much success in various Old Church pulpits, he returned to England on June 22d.15 There he found the external zeal of the New Church in general much abated, though he supposed that there was a strong internal growth in the life of charity among the members. This was, probably, in consequence of Mr. Clowes' ideas of non-separation from the Old Church having gained an apparent victory. It was in reality a very sad state of coma. No conferences or general meetings of the Church were held, and no New Church periodicals were published. The people of the Church were scattered and discouraged, a natural result of the deadly, fallacious notion of an unconscious permeation of New Church Truth in the Old Church.
From England Mr. Hill returned to Philadelphia in the spring of 1797, where he renewed his intimacy with the family of Mr. Duche.16 He was at this time engaged upon the great work of translating the Apocalypsis Explicata into English.
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In the following year, after the sudden death of Mr. Duche, Mr. Hill married Miss Esther Duche-the first New Church marriage in this country-and went to live with his wife on a farm which he had bought some ten miles west of Philadelphia.17 Here he completed his work of translating the Apocalypsis Explicata, and composed also a volume of beautiful prayers, which, in the year 1828, twenty-four years after the death of the author, were edited by the Rev. John Clowes, and published at Liverpool under the title Devout Prayers for the Use of Families and Individuals (208 pp.).
Mr. Hill's translation of the Apocalypsis Explicata is perhaps the most valuable and lasting service which he rendered to the New Church. The Manuscript was transcribed by Mr. Daniel Thuun, one of the earliest and most earnest members of the New Church in Philadelphia, and was transmitted to' England for publication.18 It was published at London in six volumes, from the year 1811 to 1815.
Mr. Hill had been frequently solicited to take up his residence in Baltimore, and become the regular minister to the New Church in that city, but he repeatedly declined the invitation, giving as his reasons his disbelief in the separate organization, and also his own incompetence, "and want of official authority to take upon himself so awful a task."19 Nevertheless, he always maintained friendly relations with all the receivers of the Doctrines in America, and was looked upon by all of them as the most learned authority upon internal points of Doctrine in this country. His correspondence with Mr. Hargrove, and others, has been preserved; the letters are mostly of a theological character, and exhibit the writer as a very gentle and modest, yet earnest and profound student of the Writings.20
During the years 1801 and 1802 Mr. Hill resided in the neighborhood of Boston, where he continued to preach with great acceptance in various Old Church pulpits.21 In the year 1803 he returned to Philadelphia, where, on June 2d of the following year, the ravages of consumption carried him away from this world in the forty-second year of his life.22
With his wife he had had three lovely children, who all died in their infancy. His wife, nee Esther Duche, survived him many years. She took a lively interest in the spread of the Heavenly Doctrines, both in Philadelphia, and in Edinburgh, where she spent the last years of her life. She has been described as a lady of a most lovely character.23
Mr. Hill has been thus characterized by his aged teacher and friend, the Rev. John Clowes:
"Intelligence and benevolence beamed from his fine countenance; his delight was to communicate to others from the stores of his own enlightened mind-whilst the religious truths which he advocated were implanted in the affections of his hearers by the beautiful illustrations so eminently exemplified in his own life and conduct.
"In him was seen the happy union of the sincere and pious Christian, the complete gentleman, and the scholar; with the most amiable and cheerful disposition, he possessed an urbanity of manners that have seldom been equalled, with an application and industry in every good work that was never tired; in short, his life was a life of pious uses, continually adding to the happiness of all, wherever he was?"24
CARL THEOPH. ODHNER.
REFERENCES.
1. Preface Devout Prayers (Liverpool, 1828).
2. New Jerusalem Magazine, Vol. XXXVIII, pp. 496, 620.
3. " " " Vol. XXX, p. 391.
4. " " " Vol. XXX, p. 390.
5. Concise History of the New Church, by D. G. Goyder, p. 60.
6. New Jerusalem Magazine, Vol. XXX, p. 391.
7. " " " p. 392.
8. " " " (new series) Vol. IX, p. 653.
9. Newchurchman, Vol. I, p. 538.
10. " p. 72.
11. New Jerusalem Magazine, Vol. XLV, p. 183.
12. " " p. 184.
13. New Jerusalem Messenger, 1856, p. 159.
14. New Jerusalem Magazine, Vol. XIV, p. 18u1.
15. " " " pp. 187, 221; Vol. XXX, p. 392.
16. " " " p. 223.
17. " " " Vol. XXX, p. 393.
18. " " " Vol. XLIV, p. 178.
19. " " " Vol. XIV, p. 296.
20. " " " " " "
21. " " " p. 342.
22. " " " Vol. XXIX, p. 572.
23. Monthly Observer, Vol. I, p. 81.
24. Preface Devout Prayer.
Notes and Reviews 1896
THE New Church Messenger of June 17th, announces that at a meeting of the Board of Directors of the Swedenborg Society, New York City, it was decided to make a large reduction of the prices of its publications through the whole catalogue.
Title Unspecified 1896
WITH the April-May issue The New Church Standard begins a second volume. It is to be regretted that, like the preceding volume of New Church Monthly, no index has been prepared to make the valuable contents of that journal more readily-accessible for the student.
Title Unspecified 1896
L'Eglise de l'Arenir, the New Church paper issued in Paris, publishes a serial translation of the Work Canons of the New Church; and also a translation of the Sacred Scripture with comments from the Writings, based on the translations of the late Messrs. Le Boys des Guays and Harle.
Title Unspecified 1896
"HYMNS, Selected from the Most Approved Authors for the Use of Trinity Church, Boston," is the title of a little book "published and sold by Monroe, Francis & Becker, at the Shakespeare Bookstore, No. 4, Cornhill, 1808," which contains three of the hymns written and published by the New Church minister, the Rev. Joseph Proud. (See 80, 99, and page 132.)
Title Unspecified 1896
THE Kensington Society of the New Church has begun publishing at the Library of the Society, Palace Gardens Terrace Church, Notting Hill Gate, London, W., a series of devotional books, under the general title, "The Kensington New Church Pulpit." Two volumes have appeared thus far, one consisting of a series of sermons on The Ten Commandments, the other of a similar series on The Lord's Prayer, all by the Pastor of the Society, the Rev. Thomas Child; author of "The Key of Life," "The Unseen World," "The Interpretation of the Scriptures," etc.
Title Unspecified 1896
THE Academy Book Room has at last received an advance copy of the quarto edition of the phototyped Summaries of the Internal Sense of the Prophets and Psalms, which has been specially prepared for use in family and church repositories, as explained in previous issues of this journal. It makes a very, neat and handy book of 8 1/4 by 10 1/4 inches, the size contrasting favorably with the oblong shape of the folio edition. The division of the pages has been effected creditably, when one considers the difficulties in the way of halving the long pages, the writing on which does not always follow horizontal lines. One does not obtain a perfect idea of the appearance of the original manuscript from this edition, but, what is of the first and only real importance, every word and letter of Swedenborg's handwriting is faithfully reproduced. The price to non-subscribers is $3.
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INDIA AND THE NEW CHURCH 1896
THE NEW LIGHT OF ASIA. By George Trobridge, author of "The Letter and the Spirit," "One Fold and One Shepherd," etc. James Speirs, 1 Bloomsbury Street, London. 1896.
BERRAMJI M. MALABARI. A Biographical Sketch. By Dayaram Gidumal, LL. B., C. S., Acting District Judge, Shhikapur. With introduction by Florence Nightingale. T. Fisher Unwin, Paternoster Square. 1892.
MR. TROBRIDGE has become favorably known as a well-informed and graceful writer, by his Work on The Letter and the Spirit. We learn that his new book, The New Light of Asia, consists of a series of papers originally written for the Indian Spectator at the request of its editor, Mr. M. Behramji Malabari, who had seen in the New Church Magazine a review written by Mr Trobridge, of his book, The Indian Eye on English We
In The New Light of Asia, Mr. Trobridge reviews the attitude of India toward religion in general and toward the Christian religion in particular, and "endeavors to show why it is that the Eastern nations are slow to accept Christianity in the form in which it is usually presented to them; the truth being that orthodox Christianity does not satisfy the need they feel, or answer the questions that perplex them. The New Light of Asia will, I believe, be found in the broader, deeper, more rational, and more spiritual views of Christian doctrine contained in the Writings of Emanuel Swedenborg."
To the average American (and perhaps Englishman) India and the intellectual development of its natives is as obscure a subject as religion is supposed to be to these "benighted heathen" themselves. It may be questioned whether one in a thousand of even New Church people has every heard of Malabari, the gentle man whose intelligent study of men and religion has led him voluntarily to lend his wide influence to a hearing for the New Church in the mysterious and wonderful country of India, with its two hundred millions of inhabitants.
Briefly, Mr. Malabari is a Parsi, of humble birth, who early won distinction as a native and English poet, who is in touch with the foremost men of England, and who has won fame as a social reformer in India, especially in the matter of infant marriages.
In Mr. Dayaram Gidumal's "biographical sketch" of this eminent man-a sketch which covers 254 pages-we are given a most entertaining account of his life, which every Newchurchman would read with profit, and the early part of which could greatly interest our boys. The detailed account of Mr. Malabari's boyhood and youth gives a lively insight into East India life, and is by turns humorous and pathetic, the humor and cheer prevailing. But what is more to our present purpose, is the matured character of this intelligent Gentile, descendant' of the ancient fire-worshipers, in which our readers may recognize a portraiture of those qualities which the Doctrines the New Church assigns to the Gentiles, in favorable contrast to the character of Christians.
Here is a pen-picture, published in 1891:
"There is no sham modesty on Mr. Malabari's part. You cannot be with him dye minutes before feeling that he has a mind of his own and will speak it truly, and that there is nothing more abhorrent to him than unreality. He is a short man with a face which, in repose, suggests gentleness, reflectiveness, devotion-the man of contemplation rather than of action. But it soon lights up, and on occasion can shoot same, There is no line of weakness in the face, but all the marks of honesty and intelligent benevolence. The most charming thing about Mr. Malabari is the absence of self-consciousness. He strikes you quickly as a man who is in constant communion with his own convictions, whose chief anxiety is that they should find exact utterance. Given that, and he is not fettered as to what you may think of him or them. As a talker he is admirable. He expresses himself with great fullness and precision, and often with enviable felicity or force. . . . Mr. Malahari is not a rich man, nor ever will be. He pours all that he has, without reluctance and without stint, into the cause for which he lives. He is completely no mercenary, and will bequeath nothing to his children but the memory of a life nobly planned and grandly developed. Bonny children they are, too-four of them. We had the pleasure of seeing them all. 'What are you going to do with your eldest boy?' we asked him. 'I have no idea, and very little concern. 'He shall have a good education, and for the rest, if he fear God and be an honest man, I don't care what he does.'"
Diffidence and modesty are traits which several, who speak of him, find in his character. But with these traits he possesses great courage. Filled with a profound sense of the great evils of the Indian custom of betrothing, and even marrying, infants of a tender age to men or women of a mature age-the degradation which this involved, and the social evils arising therefrom, he finally, seeing no other champion of the cause, arose himself to agitate for legislation which would end or at least modify this barbarous custom. It is difficult for an American to picture to himself the condition of things which he set about to reform, and it requires a reading of Mr. Gidumal's book to fully realize it. After describing the conditions, and Malabari's diffidence, his biographer says:
"The picture of poor widowed children undergoing the slow, invisible tortures of a ruthless custom, bred of iniquity and unnaturalness, was ever present to Malabari, and gave him at length the courage of a hero and the meekness of a martyr. I am using these words advisedly. Few know how sensitive is, this noble Parsi's heart, and how much he has suffered during, the last six years."
Of his genuine unselfishness, which reminds one of Spartan self-abnegation, and a more modern instance of which we have in the life of Pitt, the following anecdote gives an example:
"During his Governorship of Bombay, Lord Reay appreciated Malahari's worth, and desired to give him the rich sinecure of the Shrievalty of Bombay in the Jubilee year. It was known that in that year the Shrievalty would also carry a knighthood with it. But Malabari rose superior to the temptation. The newspapers wrote in high terms of his independence, the loudest in praise being those who were most opposed to his social reform movement. To them such an act of self-effacement was scarcely comprehensible; and speculation was rife for some time as to the causes that led to it. Suffice it to say, in Malabari's own words, that he considered himself fortunate in having made room for another Parsi citizen, a hundred times more deserving of such honors, because of his public munificence. Those who know the esteem in which he is held in and out of British India, know also that this is not the first opportunity Malabari has passed quietly by."
It is evident that a man of this character, filled with intense zeal for a humanitarian mission, having an extended reputation as poet, writer, and editor, would be a very effective agency in the hands of the Divine Providence for bringing about a reform which, as it affects the fundamental of all human relations-marriage, would strike deep into the nation's life, and while meeting with almost insuperable opposition in custom- and caste-bound India, would, if successful, as this was, contribute vastly to the moral elevation of India, and serve as a most important preparation for the ultimate reception of Doctrines which centre about the conjugial.
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He carried his agitation into England, where he was surprised to find such wide-spread ignorance about his own country, even in the House of Commons; but by dint of hard work, or, to put in his own words, by "spending the slowly-acquired influence of twenty years, of a lifetime almost, in a few weeks," he succeeded in arousing much interest in the subject, and getting together a most remarkable committee, "a miscellaneous company of the high and mighty of England, with a strong contingent of perhaps the best Anglo-Indians living."
And here we may record his attitude toward the English rulers of his country, particularly in view of the special interest which Newchurchmen have in the religious prospects of India, and their knowledge of England's situation in the spiritual world. After his return from India, in speaking of his experiences and their results, he says:
"There is one remark of which I wish to unburden myself at once; and that is that the more I have seen of England, and of Europe generally, the more confirmed I have been in my impression that, with all their faults, our English rulers are the good Providence of India."
Although not a politician, he exercises a salutary influence upon politics. He is a "man of the people," and asserts that "India wants more people's men." As such a one, and withal intelligent, reflective, and conservative, he is recognized "as a thoroughly honest and judicious interpreter between the rulers and the ruled," and has done much service for his government and his people.
"'As for an united India,' he writes, 'a national India, kept in peace and order, it is not among the possibilities of the near future.' English sovereignty is in dispensable to the progress of India. . . . He thinks we have enough of good legislation, and that what is now necessary is good administration of the laws. He is not blind to the faults of educated natives, and has had a great deal to say on the educational policy of the Government. He believes that there is too much of head education, and too little of heart education."
Enough has, perhaps, been said to afford some insight into this man's character, and to enable one to realize that his interest in the Divine Truth that has been revealed to men from the LORD out of Heaven must be more than bred by mere curiosity. Indeed, one is impressed with the wisdom-and we use the word in its real sense-that shines forth from his writings. Surely, one who acknowledges that "the more a man knows, the more ignorant he will feel; knowledge does not breed confidence so much as ignorance does," would see and follow the light that guides to the Temple of Wisdom and be fit to enter this lucent palace.
Shall we listen for a few moments to the exposition of his religion which he gives to his biographer?
"With me poetry is no pastime for an idle hour. It is the language of heroes and demigods. It is sacred. Every good thought is to me a precious gift, to be cherished with all the strength of my being. Every good word is a crystallized form of good thought, the more to be cherished because more enduring and efficacious." Every good deed is the crystallized perfection of the original heritage, the good thought inspired by God, and, therefore, the most perfect manifestation of the Divine in the human. This is my religion, so far as I can explain it now I have made it my ideal. I believe it is the saving of wild natures like mine. Work, work, incessant work. Let there be no rest; because leisure often feeds the self; and, so feeding, destroys it; because, when idle, I am assailed by selfish and by evil thoughts. Do what I like, I cannot always shake them off-when the mind remains long unoccupied it will stagnate, may perhaps be unhinged.
"My favorite prayers, as you know, are Ashema and Ahunovairyo. I cannot give you the meaning of the two verses; they are very hard of literal rendering, especially the second. It were too much to depend entirely on any of the translations extant. As to the first, intuition and the science of philology both seem to tell us that Ashema must mean something like Truth, Righteousness, the supreme aim of our life, the very reason of our being, its aptest symbol and completest vindication. In the practical concerns of life the Zoroastrian is bound to expand this sense of Ashema into true (that is, real, or good or straight) thoughts, true words, and true deeds. I look upon Ashis as the pride and glory of our common Aryan speech. May not my Asha be the same as your Isha and the Esse of the white Aryans of Europe? Truth, realness, or, as I would call it, beness, is as much the pivot of our religion as charity is that of yours (Hindu), love that of the Christian, faith that of the Mahomedan.
"The sense of Ahunovairyo, believed to be the oldest commandment delivered by Aura-Mazd himself to his first prophet, is all but inscrutable. Some consider it to be the Word of the Bible. Judging from its intonation and its extreme antiquity, about which there can be no doubt, I feel that it portrays, in the first articulate speech vouchsafed to man, the fierce struggle between good and evil, incessant and all but co-eternal with conscious life. The lines of Ahunovairyo, more than Miltonic in their rugged grandeur, seem to me to proclaim an enthusiasm of resistance and protest as unique as it is terribly realistic. This is my explanation of 'Primitive Zoroastrianism.'"
Would not such a mind take kindly to the New Church doctrine concerning the Divine Esse, concerning the assumption of the Human, concerning man's freedom, and concerning the life of regeneration?
"Purity of thought, of word, and of act is the cardinal doctrine of our religion, with charity as the rule of life, and self-restraint as the supreme duty of individuals. This ideal of purity I must constantly observe, not only in the moral, but also in the physical world."
The revelation of such a mind arouses the desire to discover his attitude toward Christianity, for that he is well acquainted with it goes without saying, and yet he has not accepted it, but remains a "primitive Zoroastrian."
One of the warmest friends of his youth was a Christian missionary of scholarly attainments, Dr. Wilson, whose influence on Malabari's character was very great.
"They had many religious discussions, and Dr. Wilson had put forth all his learning, eloquence, and zeal to win over his favorite to Christ. Looking back to those days, Malabari often wonders how he escaped becoming a Christian. His main difficulty was, he tells me, the need of a Mediator. He believed in salvation by faith and by work, but he did not think the mediation of another absolutely necessary for salvation. I imagine his heart was as much against changing his religion as his understanding."
Thus writes his biographer. And we can plainly see in this declaration the justice of Mr. Trobridge's claim that the doctrines of the Old Christian Church are the cause of the failure of Christian missions in India.
As for himself, in his book, The Indian Eye on English Life, Malabari calls himself "a non-Christian who has no wish to be un-Christian."
"Because a large number of professing Christians in Europe are still groveling in darkness, that is no reason why others, whom the light has not yet reached, should be deprived of it any longer. It as not unlikely that the influence of the life and teachings of Christ may be felt more readily elsewhere, with better materials to work upon. Asia is surely a more congenial soil, with the seed of truth lying buried for ages, watered now and again by the spring of life, but withering, alas, in the process of growth. Why may not the spring that has wandered far and wide away from the source, be diverted homewards? In its journeyings back, after this generous pilgrimage, the spring may rid itself of the impurities it has had to gather from many a clime; and thus the harvest accruing from the original seed may at least partially free from the husks and tares with which it has been overlaid. . . . If Christianity is to have a chance in the land of its birth it will have to be Christ's own Christianity. Faith is not a matter of words and arguments.
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Sophistry never conduced to the spiritual development of a people. What the people want is a direct appeal to the heart and the understanding. The golden rule of conduct-do unto others what thou wouldest have others do unto thee-if exemplified by Christian men and women in their actual lives, will do more good than any number of Bibles distributed gratis, or any amount of empty brawling."
This, then, presents to our readers the man, at whose request Mr. Trobridge wrote the series of papers for the influential Indian Spectator; and, in the Divine Providence, a Writer was selected who delivers his message with no uncertain sound.
After opening with an essay on the Divine Providence in history, Mr. Trobridge discusses the missionary failure of India, assigning it to the decay of Christianity, and contrasts the teaching of the Gospels with that of the Councils of the Christian Churches to which the latter adhere. Then, giving an account of the present unrest among civilized and semi-civilized peoples, he characterizes it as the "birth-throes of a new age." The effect which the "Christian" material philosophy has on Gentiles is to unsettle their old beliefs, while orthodoxy cannot give a satisfactory new one in their place. But he is satisfied that India will not be content with the negations of agnosticism, but that it wants a religion and needs one, and he believes that it will have it, pointing, as to the fulfillment of India's needs in this respect, to the new heaven-sent prophet, Emanuel Swedenborg, whose new philosophy of religion he expounds, giving a brief account of the spiritual sense of Genesis as unfolded in the Arcana Coelestia, and a summary of The True Christian Religion, leaving no doubt in the mind of his readers that Swedenborg's Writings come with the authority of God Himself who is the real Revealer.
Mrs. Trobridge acquits himself of his task in a manner that befits its seriousness and importance. But, it seems to us, that on the cardinal subject of the Lord Second Coming, he is inexplicably weak. He says, "Swedenborg teaches that the second coming of Christ is entirely a spiritual affair, and that it has already taken place." But where, and when, and, especially, how? These questions remain unanswered. Indeed, in the exposition of the New Church Doctrines, where they themselves gave an account of this most important event, Mr. Trobridge omits their evidence. He quotes from The True Christian Religion, "The Faith of the New Heaven and of the New Church," in its "singular form," with the strange omission of the words which refer to the Second Coming, and which teach that the same necessity that existed for the LORD'S First Advent in the Divine Truth has again returned in these latter days, and that the LORD in consequence again makes His Advent in the Divine Truth. "
One of the concluding papers presents "A Message to Islam," giving the New Church doctrine concerning the reason for the existence of Mohammedanism, and inviting Mohammedans to a study of these Doctrines. The last essay is, appropriately, on the Church universal, and dwells on charity as the basis of unity of the Church.
Altogether these essays are a valuable accession to New Church literature, and although primarily addressed to East Indians, and secondarily to other gentiles, such as the Japanese, who are referred to in the latter portion of the book, we have here an exposition of New Church doctrine which ought to be of use in the propaganda of the New Church among Christians also, and attracts and instructs the Newchurchman himself.
TREASURER'S REPORT W. D. UPTEGRAFF 1896
The General Church.
BALANCE on hand, May 20th $7.89
Received from Chicago members $6.50
" " Philadelphia members 30.00
" " Toronto " 16.29
" " Renovo " 4.13
" " North Bend " 3.02
" " isolated " 2.25
62.19
Offerings at Allentown $1.63
" Greenford 8.65
10.28
Paid L. G. Jordan on account 49.35
Balance June 20th $4.97
Received and forwarded to the Bishop
From Chicago members $1.00
The estimated requirements to July 20th are $166.25, and the estimated receipts are $60, or an apparent shortage of $100.
The remarks in the last report to the effect that an average of only twenty-five cents a month from our people would support the work of the General Church, and an average of only ten cents a month would support the office of Bishop, have already brought some returns.
Notwithstanding the condition of the treasury, the work of the General Church is being pushed forward. The programme for the summer includes Erie, Renovo, Milverton, and Allentown.
W. D. UPTEGRAFF, Treasurer.
LIBERTY AND ATLANTIC AVENUES,
PITTSBURGH, PA.
LETTER 1896
CHAPTER III.
DURING the remainder of the Sunday noted in the last chapter, Willis saw little or nothing of May Warner. The day following, she appeared as usual, and he could detect no change in her. He waited for her to renew the subject that had so moved them both on the Sunday morning, but she said nothing about it. Mrs. Lyons, however, detected a change; she saw that the attentions of Mr. Spaulding were received passively, and at times even avoided. She deemed it best to say nothing, especially as she saw no evidences of a desire on Willis' part to thwart her cherished plan. Willis had not been to call on his Aunt Sarah at the neighboring farm, nor had he informed either her or his sisters of his whereabouts. He had intended to do so the day after his arrival; but, failing to carry out his intentions then, he had let the matter drift, not knowing precisely what to say by way of explanation. One evening during the week, and while they were at supper, Mr. Spaulding said:
"I shall have to leave" you to-morrow morning." He looked across the table at May, but she did not appear to be in the least moved at his sudden announcement.
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But Mrs. Lyons showed the proper, and, indeed, unassumed emotion, until inquiry revealed the fact that he would be away but for one day; he had to go to the nearest town at which there was a bank, and the time-tables of the trains were so arranged that it was an all-day journey. Mr. Young said he would go with him, as he wanted to lay in a stock of cigars. The next day dawned cold and rainy, and at ten o'clock, when the two men drove off to catch the train, showed no signs of clearing up. Mrs. Lyons took to her bed with a headache, brought on by the change of the weather. At dinner she did not appear. Willis rummaged through the house's stock of books, and coming across a stray novel, betook himself to the parlor, for the wind drove' the rain in on the piazza. The book proved to be a failure and he laid it down, when he heard some one approaching through the hall. It proved to be May, and she paused when she saw him, and he asked:
"Miss Warner, have you any novels? I can find only this one about the house, and it makes the day more dismal than ever."
She entered the room and said she had a few, and named them over; but it turned out that he had read them all. Some of them he had liked, others not, and he fell to talking them over, and she took a chair by the window, watching the driving rain. From books their talk drifted to persons, touched slightly their two fellow-boarders who were away. In time they got back to books again, and he said that a really good novel was a great-rarity, and then he proceeded, being pleasingly animated, to discourse lightly on what constituted a good novel. By and by she said:
"I wonder you do not write one yourself."
"That is a new idea under the sun-or rain-at any rate. But, they say, all the tales are told."
"Surely not," she replied. "Does not Anthony Trollope-I believe it is he-say that every one has at least one story to tell."
"Granting that, it would not prevent most of the tales being dreadfully tiresome. Imagine reading all the tales drawn forth from your personal acquaintances! One would be tempted to cry out for a city directory, or some other light reading matter; before long. Trollope may have been right, but he forgot to consider the tale told were real, would not that mark it of good quality, a hit of realism?"
"Realism! O, Miss Warner! let us avoid that literary Donnybrook in which no one ventures without getting into a scrimmage."
"You prefer unrealism?"
"I knew it," he exclaimed, "the influence of Donny-brook is upon us! Tell me, first, what is realism?"
"Realism is a something that is real." There was an amused alertness about her that showed she entered fully into the spirit of the moment.
"That is no definition at all."
"If realism isn't real, what is it?"
"A feminine argument, hence unanswerable!" was his comment. "'If realism isn't real, what is it?' If it isn't realism it isn't realism, and we are not talking about it. But now, for the sake of argument, grant it to be the real, genuine, simon pure, and no mistake Realism-with a capital R-in that case how is it defined, and what is it?"
"Real."
"Away we go again around the circle on our flying hobby horses. We'll never get out of it until we cut the traces."
"And when we cut the traces our hobby horses will fall over on their sides and we with them. What shall we do then?"
"Get up and brush the sawdust from our clothes," he replied, "and to it again. Real and realism are practically the same words. Everything that exists is, in a sense, real, therefore an unreality is impossible; hence all novels and all things are realistic."
"In other words, I sweep the whole question away," she replied with a deft little motion of her hand, which brought Mr. Podsnap, as she had intended, to his mind, at which he laughed and with which he was charmed. " What about fairy tales, Jack the Giant Killer, and 'Hey diddle, diddle, the cat and the fiddle, the cow jumped over the moon.' Are they all real?"
"As an actual event," he replied with gravity, "the cow did not jump over the moon, and the realist would flout the man or woman who introduced such an improbable event into a novel. On the other hand, none of the events in a realistic novel ever occurred either."
"You have raised a great fog over the subject. I patiently wait to be led out of it," was her rejoinder. In truth I am as much in the fog as you are-I beg to observe that I did not raise it, it always hangs over the subject-and do not know the way out, and so to prevent getting lost suppose we join hands and grope about. To begin, a cow could not jump over the moon, at least not in the present stage of their evolution. That is one step. John and Mary of the realistic novel could (perhaps) talk, act, and end as they do, in real life. The former is improbable, the latter probable."
"And both real," she added.
"And both real," he accepted. "Neither ever occurred. Man can create nothing; it comes to him from another world, good and bad, prosy and absorbing; he forms it into words, and we grow interested in it-or it fails to interest us; that which interests us and future generations is a living book; that which does not is a dead book, though as true to what we call 'life' as a photograph."
"What quality does a living book possess which the other does not?"
"I don't know, but I surmise correspondence. The Word is written in pure correspondences, and it is preeminently alive. The ancient classics are full of correspondence, and they, too, have lived through the ages. We know this from Revelation, and many deduce the conclusion, I think, that so far as a book is written in correspondence, though the writer may be ignorant of the fact, so far it is a live book. And so," said he, attempting to bring back the lightness which had fallen away, "we emerge from the fog-I hope."
"Thank you, sincerely," said she, aiding him. "It was a gropy journey. And now to go back to the original question: What about the novel you are to write?"
"If I must, I must," said he; then: "In what key shall I pitch it-heroic, comic; gay, grave; fanciful, melancholy; cynical or pathetic?"
"Take the last," said she. "You will not be able then to make fun of the project, as you are now disposed to."
"Very well, then; we choose pathetic."
After saying this he sat for some time in thought and looking out on the steadily falling mm. She took the occasion to scrutinize his face a little closer, and she thought a change came over it. The light mood had passed. At last he spoke:
"Our novel must be a New-Church novel, of course. Let us have for our heroine a young girl of the Church, honest, light-hearted, full of good impulses, loving the truth so far as she knows it, but who has been taught, or at least allowed; to imbibe many very erroneous views.
110
She is loved by a man not of her Church, and is inclined to or, we may say, does, love him in return, and her guardians do what they can to bring about a marriage."
While speaking he did not look at her, but at the steadily-falling rain.
"At this point there are two ways open; she can be made to marry him, or not, before having her eyes opened."
"To what."
"The truth. Perhaps we had better take the last-named course, as the former would be almost too pathetic."
"Pathetic?"
"Yes; to discover that she was bound only by a civil contract. No, that would be going too far. We had better take the other course. She has given her love to this man, and then she discovers, when she begins to think more deeply into the subject, that mere love of the external is at best but transitory, that unless there be something else in the man her love must die, and she be held in a loveless union; that this something else, as she now learns, is wisdom, and that wisdom pertains to spiritual things. She then considers these things in her lover. Let us make him of the Old Church; instead of a worldling, and then the contrast is stronger. She, then, must love the wisdom in the man which is embodied in the doctrines of his Church, which she regards with abhorrence. And on his part he regards the things she loves as foolishness; and if it were possible to force him to an answer, he must declare that unless she abjures these things, repents, and confesses her sins and has faith, she must be lost while he is saved; and, furthermore, he must confess that she deserves her fate. Being an honest and true girl, she sees at once the impossibility of her ever professing a faith in that which she holds in abhorrence. She then may think that the man who professes to love her may be brought over. But she has always thought of marriage as a state in which she could rest happy and tranquil in the love and protection of her husband. Could she rest so with one whom she could look down on? A dreary prospect."
The speaker paused, and very slightly smiling, said:
"I think in that outline a good writer might make a very pathetic story."
"You have not much of a plot," said she, finally.
"Well, no," he admitted.
"The interest would centre chiefly in the workings of a woman's or girl's heart."
"Yes."
"I suppose you know a good deal about it?"
"I have sometimes thought so," he replied, a little doubtfully, "but may be mistaken."
"Yes, may be mistaken. How would you finish your story?"
He replied, lamely, "I don't know."
"I think she would end by marrying him," she said, with a little of the critical in her voice.
At this he felt a new and very disagreeable sensation, a species of cold sinking. He had no reply to make, and still in the manner of critically considering the plot she said: "If she loves him, as you picture her, she would, it seems to me, marry him in either case."
He drew a long, deep but silent, breath and mastering himself again replied:
That would make it pathetic, indeed."
"Oh! I don't know," said she, smiling.
He had no reply to make, but sat silent and feeling very unhappy.
"Perhaps you have mistaken the character of your heroine?"
"In what way?" he replied, dully.
"As I remember her, she is an admirable New Church girl, loving the Doctrines as she knows them and model in all respect save for a few errors. Now I doubt if such a model would love a man of the character your hero is, or would be-you did not portray him-and yet, you know, she does love him, and so I conclude she is not a New Church girl of the type you have drawn her. Such a one could not love your hero. You must revise your story before printing it."
"I don't think I'll print it."
"What a pity! Well, excuse me, please, I must go up-stairs and see how Mrs. Lyons is." She walked rapidly out of the room and left him in as unhappy a state as he had ever experienced.
He paced to and fro, and then stopped before the window and looked out at the dreary rain. He thought about going away the next day; the thought was not attractive, and he put it away. He now became conscious that each day since his arrival May's presence had been a growing pleasure to him, and that in his heart he had never believed she loved Mr. Spaulding. "But she does love him," was his mental speech, "and-and-and-" he could get no further. When the supper bell rang, after a tedious stretch of time, he went to the dining-room and found that he would be the dole one at the table; Mrs. Larkins had taken Mrs. Lyons' supper to her room, and there was enough for all three, so May and Isabel would not appear, and the two men would not be home until after dark. Still the rain fell; there was no wind now, but it fell drearily, dismally, incessantly. Mrs. Larkins had said it was just what the country needed, and would do a "a heap o' good," and he had replied, "Yes, it is a fine rain." Darkness at last fell on the dripping country and lowering skies, and then he went to bed.
The next morning when he arose and looked out, he saw the sun was shining brilliantly from a cloudless sky, and the country looking superbly green and fresh. If the rain had been depressing while he was pacing the piazza and parlor floors, it had been just the thing for sound sleeping, and when he appeared at the breakfast table all the others were already assembled. They all greeted him as usual, and life seemed to go on just as though he and May had not planned a novel. Mr. Young, in speaking of their journey,-mentioned that two very handsome young ladies had got off the train with them the night before, and had been met by Jackson's team. He described them, and it struck Willis that they were his own sisters.
After breakfast they all assembled at their favorite spot in front of the house. May's spirits seemed to partake of the nature of the day, and Willis thought her beauty had grown amazingly in one night. She was rather friendly with Mr. Young, she eluded Mr. Spaulding, as Willis noticed with a warming at his heart, and she airily mocked him, Willis.
"Mr. Young," said she, "it is possible you went to town and did not fetch any novels back?"
"It is, 'pon my honor. I'll run up to-morrow again and get you a basket full."
"No, very likely by that time I should have changed my mind."
"What ones do you want? Let me know now, so that the next time I'll be prepared."
111
"I don't want any now; but if you ever should buy any, get those by women-none by men."
"Why not?"
"Oh! their women are too absurd."
"Are they?" said Mr. Young seriously. He never read anything but the daily papers.
"Upon second thought," she went on, "I believe that prefer a man's novel for vacation reading, one that deeply analyzes the heroine's heart. One must be amused in vacation."
The day passed as usual. After supper the sun was still up, and the weather beautiful. Mrs. Lyons remarked that a row on the river would be delightful, and at once the idea was taken up. When the ladies were ready to start Mr. Spaulding stepped up by the side of May, but she pretending not to see him, challenged Isabel to a race, and ran off ahead of the others. When the ladies had taken their places in the boat Mr. Spaulding at once took his place in the rower's seat next to them. Mr. Young told Willis that he wanted to take a pull at the oars, remarking in an undertone, "I'll have it all to do." Willis took his place in the bow, and Isabel, at her urgent request, was allowed to join him.
They rowed up the river two miles, and but little talking was done, save by Mr. Spaulding and Mrs. Lyons. May sat silent, save when directly addressed, trailing her fingertips in the water. Isabel told Willis confidentially that she was so glad her mother and May were well again, and he said, "Miss Warner wasn't sick," and she replied, "I think she was, for she cried when she came to her room yesterday," and he replied,
"Well, never mind," and drew her attention to something else.
Dusk was drawing near when they headed the boat about to return. As they did so another boat came around the bend in the river after them. Willis, when he saw this boat, quietly drew his hat well over his eyes and let himself settle as low down as possible.
"The people from Jackson's!" exclaimed Mrs. Lyons, becoming suddenly alert. "Don't let them pass us!" May, too, suddenly came out of her dreamy mood. "They'll pass us if they can! They're gaining on us! Oh! can't we go a little faster!"
"Now, Spaulding, get down to your work. That stroke you're pulling won't do; it's too short and quick; go slower, longer, and put put more muscle in it."
Mr. Spaulding was by this time breathlessly doing his best; but he was a poor oarsman, and had not a great deal of muscle.
"Mr. Hilliard!" exclaimed May in a loud whisper, for the other boat was nearing them, "you take his place." But Mr. Spaulding said "No!"
The Jackson boat drew up abreast, though some distance further out in the stream, and then forged ahead, and, as it did so, Mr. Spaulding caught a most ignominious crab. A chorus of laughs came from the other boat, and a voice, which Willis recognized as his aunt's, called out; "Can we help you?" Mr. Young stopped rowing, and said something that sounded more forcible than polite. Then Hilliard took his place saying, "We'll beat 'em yet"
"Oh! do be quick;" exclaimed May, her eyes shining with eagerness.
Mr. Spaulding, thoroughly blown, scrambled to the bow, and Willis, after throwing off his coat and lifting Isabel, who refused to remain there with Mr. Spaulding, to the stern of the boat, took the oars. When all were in their places, Willis said: "Are you ready?" "Yes." They started with a long, steady, and powerful stroke that shot the boat forward rapidly. The rowers in the other boat, who had slacked up, noticing the change occurring, now let themselves out; but it was of no use, they had two trained oarsman after them, one of whom was fresh. "This is something like I" said May. "We're gaining on them! We're gaining fast!"
The Larkins' boat soon caught up with the other and then forged ahead. They passed much closer to each other this time than before. When the victorious boat forged ahead and the faces of the rowers were thus made visible, a surprised voice called out from the defeated ones: "Why, Willis Hilliard! What are you doing there?"
"I'm rowing, Auntie, and I go you three to one we lead you half a dozen lengths at the landing."
"But where did you come from?"
"No breath to waste now-see you tomorrow," he called out. The defeated gave up the race, and the leaders pulled on down to the Larkins' landing almost out of sight of the other boat in the dark.
"Those two young ladies were those who came down on the train last night," said Mr. Young.
"Yes, they are my sisters," replied Willis.
"The lady who spoke to me is Mrs. Owen, my aunt."
"Did you know she was at Jackson's?" inquired Mrs. Lyons, and he replied, "Yes, I knew it."
No one questioned him further and he volunteered no more information, but he felt that he was in a mild predicament.
OUR SCHOOL 1896
[For the occasion of this poem, see next page.]
Our school! what thoughts, what mem'ries dear,
Will ever round it cling,
'Come, sound its praises loud and clear
And let the welkin ring.
CHORUS-No school like ours in all the earth,
We throw the gauntlet down
We challenge all to match its worth,
We claim for it the crown!
Our school so dear, its lessons pure,
Are graven on the heart.
Through time and change they must endure,
They're of our life a part.
CHORUS-No school like ours, etc.
Beloved school, we bear away
Thy gifts of truth and love,
Preparing us for endless day
In realms of life above.
CHORUS.-No school like ours, etc.
Title Unspecified 1896
ESPECIAL attention is called to the advertisement on the following page of a great reduction in the price of the Writings as published by the American Swedenborg Printing and Publishing Society, a reduction which brings the price down one-half. In taking this step, the Society pursues the same policy as that adopted by the Bible Societies, and all the words of Divine Revelation are thus placed within reach of all. We hope and trust that this new movement of the Publishing Society will result in largely increased sales as an encouragement to the Publishers in more extensive study of the Doctrines by those who profess acknowledgment of them, and in a wider spread in the world generally.
Rev. L. P. Mercer 1896
THE Rev. L. P. Mercer has accepted an engagement to deliver a course of three lectures on New Church Philosophy, before the Chautauqua Assembly, during the summer.
112
Title Unspecified 1896
NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF the NEW CHURCH.
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PHILADELPHIA, JULY, 1896=127.
LIFE OF THE NEW CHURCH Various 1896
CONTENTS. PAGE.
The Restoration of Love Truly Conjugial by the
Husband's Love of the Wisdom of Life, and
the Wife's Love of it in Him (a sermon) 97
Consummation of the Church 98
Apocalypse Explained, No 870 (a Paraphrase) 99
Advance in Thought 100
Nations Bordering on Canaan 101
Sound and Music 102
William Hill 103
NOTES AND REVIEWS 106
India and the New Church 108
THE GENERAL CHURCH:
Treasurer's Report 108
The Letter (Chapter III) 108
Our School 111
LIFE OF THE NEW CHURCH:
Marriage and Death 112
Great Reduction 112
THE ACADEMY OF THE NEW CHURCH.
Philadelphia.-ON May 31st, Minister Acton preached on "The New Church" (Ps xv, 5).
ON June 7th Bishop Benade ordained Candidate Charles E. Doering into the first degree of the Priesthood, Bishop Pendleton assisting in the services.
ON June 14th a special service commemorated the Institution of the Church, being given in town in the morning, and in Huntingdon Valley in the afternoon, at four o'clock. Bishop Pendleton was assisted by Ministers Acton and Starkey, whose addresses are given elsewhere in this journal.
ON June 21st, in town, Bishop Pendleton administered the Holy Supper to forty-five communicants. In Huntingdon Valley Pastor Synnestvedt preached on "the Internal and the External Man" (Isa. lxvi, 1). In the afternoon a Memorial Service was held in memory of the late Dr. G. R. Starkey.
THE closing exercises of the Philadelphia School's of the Academy of the New Church were held on Tuesday, June 16th, the main feature being the graduation of three young men from the Maschil College and a young lady from the Girls' School. After religious exercises conducted by the Chancellor, the graduates from the college read a paper, each: Mr. D. H. Klein on the subject of "Humiliation," Mr. E. J. Stebbing on "Conscience," and Mr. H. B. Cowley on "Charity in Games." The Chancellor then conferred on each of these gentlemen the degree of Bachelor of Arts. In his address to them he spoke warmly of their work in past. He admonished them to go forward, looking to the LORD, for help, and bade them to regard the degree as a recognition of a distinct step in their progress toward their usefulness in the Church.
The young lady graduate, Miss Venita Pendleton, then came forward, and the Chancellor addressed her in words full of affection and wisdom. As a recognition of the completion of her course of studies he placed upon her the gold medal usually bestowed on graduates from the Girls' School. The Chancellor then solemnly pronounced a blessing on all four of the graduates. The whole service was very impressive, and its I whole sphere was heightened and gladdened when the Chancellor presented a beautiful bunch of roses to the fair graduate. The flowers were from the Boys' School and were a recognition of the interest with which she and the members of the Girls' School generally had followed their work in drilling. This led the Chancellor to speak of the Boys' School and of the work of the Schools in general. He expressed his joy at the good work done during the pest year; and felt grateful to the LORD for it. He sincerely thanked the professors and teachers for their help. He spoke with so much affection that when Bishop Pendleton remarked that the work had all been done under the Chancellor's teaching and leading, the assembly burst forth spontaneously into the familiar song "O never by thee shall our trust be betrayed." The sphere of loyalty to the School and to the Chancellor was very strong, and all were much moved by it.
The school term proper closed with a dinner held the same afternoon. The dining hall was beautifully decorated. Thanks to the lady in charge and her able assistants, the board was indeed a festive one. A feature of the decorations was a large centre table covered and surrounded with palms, ferns and living plants, from which a miniature fountain cast up a jet of water.
The toasts of the day had reference to the order of government in the schools there. They were introduced by the toasts "The Schools of the Academy" to which the Chancellor responded with an eloquent address.
An ode to the Alma Mater, by a young student Alfred Stroh, was then read by him, at the end of which the whole assembly shouted "Long live the Chancellor" and then proceeded to greet Mr. Benade and his wife, while marching by in a line. As the graduates passed he placed a wreath on the head of each, those of the gentlemen being made of oak leaves, which correspond to the scientific. A wreath of flowers was also placed on the head of the Principal of the Girls' School, Miss Ashley.
The toast to "The Theological School" was responded to by its head, Bishop Pendleton. Professor Price, the head of the new Maschil College, responded to a toast to that college, and Head-Master H. Synnestvedt responded to a toast to "The Boys' School." The toast to "The Girls' School and Its Mistress," was responded to by Mr. D. H. Klein. The toast to "The Graduates of the Year" was responded to by the reading of a valedictory in Latin, by Mr. H. B. Cowley. Appropriate songs followed each of these toasts, or cups, as they were called. Besides the well-known school songs, two new ones composed for the occasion were sung. One to "The Priesthood of the New Church" is as follows:
"Make strong Thy priests, O LORD,
Servants who bear Thy Word
From Thy bright throne!
Clothe them in robes of light,
Aid them to serve in might,
Faithful before Thy sight,
Thy Will alone!"
The other is a song to the School, and will be found on the preceding page.
After the song to "The Priesthood of the New Church," a cup was drunk to the latest addition to the Priesthood, the Rev. C. E. Doering. Impromptu cups were also proposed to the Toast-master; to the Rev. Andrew Czerny, Head-Master of the Pittsburgh School; to the lady who prepared the dinner and her able assistants.
A new feature was the reading of short essays written for the occasion by the younger students of the College.
GREAT REDUCTION 1896
IN THE WORKS PUBLISHED BY THE AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY
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CONJUGIAL LOVE. Price, 40 cents;-postage included, 58 cents.
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FOUR LEADING DOCTRINES. Price, 30 cents; postage included, 42 cents.
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INDEX TO APOCALYPSE EXPLAINED. 2 vols. Price, $1.25 per volume; postage included, $1.45.
APOCALYPSE EXPLAINED. Vols. I and II, Latin-English. Price, $1.00 per volume; postage included, $1.20.
DIVINE LOVE AND WISDOM. Latin-English. Price, $1.00; postage included, $1.20.
APOCALYPSIS EXPLICATA. 6 vols. Price, $1.50 per volume; postage included, $1.70.
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113
Divine Truth 1896
New Church Life
Vol. XVI, No. 8 PHILADELPHIA, AUGUST, 1896=127. Whole No. 190.
The Divine Truth is the very sole substantial; there are no other forms than the successives thence derived.- A. C. 7004.
TRUTH RULES BY USE Editor 1896
EDITORIAL.
THESE are times of unrest, obscurity, and conflict, involving the affairs of the Church, the State, and the individual. To him who sincerely desires to be of the LORD'S New Church there is a sure way out of the mist and turmoil, an attainable solution to all of the problems that press upon him as a Church-member, as a citizen, and as a householder or individual. The obscurity arises from the falsities of the proprium; the conflict is one of revolt; the issue is one of authority between the authority of Divine Truth and that of self-intelligence derived from self-will. By the establishment of the authority of the Divine Truth in the life the conflict will be brought to an end, obscurity dissipated, and heavenly peace and joy find their counterpart on earth. From the general state of the Church or of the community the individual may learn something of his own state in particular, and may then devote himself to that application of truth to life which constitutes his part in the solution of the great problem of human life.
So stand the opposing forces. On the one hand is the Divine Truth, supreme in the power of Infinite Love-which inmostly it is-serene in the certainty of the ends of that Love and benignly merciful even to the rebels against its authority-its appearance of retributive hostility to them arising from their own states of opposition to genuine spiritual love. On the other hand stands self-intelligence, the perverted faculty by which self-will clothes and defends the evil impulses of its distorted life. Over man, who stands between, the
Divine Truth stretches out its gesture of sweetly winning, yet firm command, still permitting him to listen-for the sake of his freedom-to the arrogant, though cunningly disguised, summons of self-intelligence, ordering or alluring man into submission. By the show of power on the part of the infernal crew man may be deceived into the idea that he is treating with co-equal forces, and for the sake of freedom the Divine Truth permits this. Yet really the Divine Truth is the only Power. The power of self (of hell) is a phantasy prevailing only with those who choose to be deluded, this being a concession from the Divine Providence for the sake of order and of human freedom. This power vanishes before that of Divine Truth, and of the man who acts from the Truth. He is saved from infatuation and slavery by not preferring them.
Under this delusion and domination is the world at large, and even the man of the New Church is affected by it, for his first life is of the world. This is the authority which would arrogate to itself the determination of all questions of Church Order, of civil government, of social science, and of private action-the false authority which insanely but constantly resists and assails that of the Truth. True, it appears otherwise; there is a general profession of allegiance to the Divine Truth and of seeking for it and its leading; but, because there is no longer knowledge of what the Divine Truth is-on account of there being no love for it-there is only lip-service to it, while self is really the reigning power, and intelligence derived from self the determining guide of conduct.
Genuine acknowledgment of the Divine Truth comes only from the affection of Truth and from its illustrating power-the love of seeing truth in order to carry it into life; for it is the supremacy of the Divine Truth in all things of life which constitutes its authority, and which makes it the prime essential factor in all human progress, spiritual, civil, or social.
What is the Divine Truth? And how are we to come under its supreme, beneficent sway? First, the Divine Truth is Use, for it is the form of Divine God, Which is Use Itself. The Good of the Divine Love intends and effects nothing else, but use to the whole human race; and by the Divine Truth It has created the universe one grand complex of use for the service of its beneficent end of creating, vivifying men and making them recipients of life and happiness forevermore. Thus, subordinate to that grand, universal use, all the forms of the universe are particular uses; and all their functions and activities are nothing else than the operations of Divine Good effecting its ends of mercy and love in and by its own Form, the Divine Truth. It appears as if use were from man, and it appears also that life is in him; but in reality the LORD is the only Life and the only Doer. What man seems to do is only a part in the Divine plan of endowing man with life and the freedom of life and thereby happiness; for there is no delight without freedom; what is forced-that is, from the life of another-is undelightful. Hence use is adjoined to man for the sake of happiness of life; but like the life itself; it is solely of the LORD.
Truth, then, is use. How are we to freely put ourselves under its sway? By doing uses, in the acknowledgment that they are of the Divine Truth and from It; by thus learning to think of uses from intelligence which comes only with such acknowledgment and performance; and then it is that we co-operate in the work of regeneration, and the marvelous power of Truth forms-the whole man into love of use and its derivative affections, all of which are forms of use; for love is use; and truth is love in form.
The good of use descends from the Divine Love, taking on forms of celestial and spiritual loves or uses, such as form angelic life, and so into the dead forms and forces of nature, where it establishes itself by natural uses, upon which depend and rest all uses whatsoever, in an ascending series rising even to those which pertain to love and conjunction with the LORD and the neighbor. With man natural uses are, of themselves, mere lifeless motions or gestures; but they become living when they are infilled with the life of affection of truth, or spiritual use. This infilling and vivification is effected by the LORD alone; and it is done when man in freedom shapes his life to the forms of use which are as it were the Divine Good of Love crystallized in natural forms, whence spiritual affections or uses can inflow into correspondent forms of use as into their proper receptacles. Influx is according to form.
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It is in ultimates that the Divine presents Itself to man's consciousness. It is there that it gives him the gift of life as if of himself, and at the same time gives him to receive from without (and thus as of himself, and uncompelled) the teaching that life is not what it seems-i. e., confined to mere sense and nature, and derived solely from self and the world; but that it extends upward even to its Source in the LORD, to Whom it is to be conjoined that it may be life. Life is love, and love is use; and man's inborn tendency to love becomes actually life when he gives his love form in his thought and ultimates it in use; for use is love in ultimates. But the springs of affection in man are two-fold, natural and spiritual, from heredity tending to self and the world and from heavenly remains implanted, tending to heaven. Natural uses are of themselves intermediates, deriving their quality according as man in doing them looks to the LORD or to self. In form they represent the Divine Love, but perverted they represent self-love. Man determines which quality will prevail with him, by habits of use and by his attitude to the Truth in the use.
Because it is in ultimates that the operation of the Divine Truth and man's reaction or co-operation meet and are conjoined, there is where the LORD, by enabling man to conjoin himself to Him, is able by man's free consent, to conjoin man with Himself-that is, there is where man's choice between good and evil comes into effect and becomes actual. And because there is where influx from heaven and influx from hell meet and struggle for the mastery, there is where separation and judgment are effected. It is in the ultimate uses of life that man's tendencies to love receive a body, and become actual affections; and it is in those that man actually acknowledges, or rejects, the supremacy of the Divine Truth-that is, of the LORD,-and either shuns as sins or confirms as his good, the evil delights of self-love and love of the world excited in the performance of those uses. The former is actual repentance, and it involves the two Essentials of religion, the acknowledgment of God and the shunning of evil. To the man I who from the heart acknowledges the supremacy of the Divine Truth in all things of life, natural things, no longer heavy from worldly and selfish love nor opaque from fallacies of appearance, but translucent with sapphire light, reveal the LORD ruling in the lasts of His Kingdom as in Firsts; and use bears man up on wings of light into the sphere of heaven, which is living, from use.
The authority of the Divine Truth, then, becomes the dominant factor in our lives only by constant study and application of its principles to the uses of life, looking to the LORD for the illustration to enable us to do this, as for the daily bread, which is given continually, we know not how, and without our care-given so long as we look to Him and leave results to Him. To have this trust in the operations of the Truth we must perceive that in the conjunction of its, invisible workings with those which appear (through finite instruments) lies the Divine Providence: for the sum of the Divine Providence is to conjoin temporal things with eternal things. Not only uses, but their instrumental means are of the Lord s omnipotent care and mercy. The faculties of liberty and rationality, with which God has endowed man, become the means of working out Divine ends, which are not limited by the weak and finite quality of the instruments: their very weaknesses are made to serve uses. Therefore timidity in using those faculties, or fear of consequences has no place with the loyal soldier fighting under the Royal Standard of Truth. He and his comrades are united in strength from the LORD, and they know that if they fall in the performance of duty nothing will be lost, for this, too, is of the Divine Providence; for when man is in the stream of Providence, all things move prosperously on to eternal ends, and this despite the apparent ruin of temporal things. As order is established the LORD uses human co-operation to produce wonderful increase on the ultimate planes of use by which His internal operations can be received in vastly increased fullness. Thus He builds and extends His Church and unites it as one; and while man's co-operation contributes nothing to these results, yet with each one it effects something which could not be done by any other instrumentality than his own-namely, his own reciprocal conjunction with the LORD. The LORD not only conjoins man with Himself by purely Divine means, but He also gives man the power to conjoin himself with the LORD by visible, finite forms of use.
Divine Truth, when acknowledged from the heart, gives the faculty of perception, more interior than that of mere reasoning; indeed it is pure reason, or the enlightenment of the mind by the Divine Truth, according to application to use; and the higher the use the more its right administration depends on perception. Only he has it who gives up self-conceit and looks to the LORD.
Here, then, is the limit of each man's responsibilities the realm of human affairs-to attend to his own business; and the acknowledgment that when he does this all things are done by the LORD-by His Truth-will bring ever-increasing illustration to man in his use, and clearer determination of that use's extent and limitations. At the same time he will distinguish other uses and place them in their proper relative order and importance; he will learn to separate ecclesiastical function from civil functions, and to discern the degrees in each. He will discriminate between uses of the home and those of the school, and in general between social, educational, domestic, and forensic duties, uses essentially masculine from those properly feminine; and by the increased appreciation of each will discover in each many particulars undreamed of before. And in all uses he will constantly look to what is essential and not regard other things-will look to the LORD and His administration and not to the finite instruments of use-i. e., to person. By thus removing his own personality and human prudence, he will be doing all in his power to co-operate with the LORD'S work of separating and elevating things eternal from things temporal. Knowing that under the Divine Providence order is inseparable from uses, he will leave the maintenance of order to the LORD, and to those forms of use which He has established for the preservation of order, namely, government; and because each man governs in his own use,-and this for the sake of the common good, he will not be concerned about dominion, honor, or gain; for use is his end, and he is secure in the administration of his acknowledged ruler, the Truth, and in its providing of all that use requires. Knowing that whatever happens to man from without is but a Divinely provided means and opportunity for calling forth latent possibilities of affection or use, troubles do not appall him nor prosperity puff him up. In all the complexities of life he looks to the LORD for that degree of light and strength to meet each need, the measure of which he does not set himself up to determine.
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On I him the hold of the world and its cares, obscurities, I and efforts arising from self, grow continually weaker and gradually comes to him the answer to his heart's prayer that he may "dwell in the house of the LORD all the days of his life, to behold the loveliness of the LORD and to inquire in His Temple" (Psalm xxvii).
Divine Truth 1896
The Divine Truth proceeding from the Lord in Heaven is Man. Thence heaven is the Greatest Man.- A. C. 9144.
ENLIGHTENMENT BY THE WORD Rev. EDWARD C. BOSTOCK 1896
"And a gift thou shalt not take, because a gift blinds the open of eyes, and perverts the words of the just."-Exodus xxiii, 8.
IT IS a universal truth that man cannot do good from himself that is really and truly good, because of himself he loves only what is evil, and from evil nothing but evil flows forth.
But man can do good from the LORD, and this good is genuine good because it is from Good Itself.
The apparent good which many do from themselves is merely natural good, which in itself is evil, because its inward end or motive is some gain to self.
It is a universal truth that man can do genuine good from the LORD only so far as he shuns evils as sins, for by shunning evils as sins he rejects the loves of self and of the world, from which all spurious goods, as well as all evils, flow. When man does this then the LORD is able to inflow with the love of good and of truth, and then man's acts become living.
It is because of this universal law, to which there is no exception, that there are so many prohibitions in the Word. Our text is one of these. Here we are commanded not to take a gift, because a gift blinds the open of eyes and perverts the words of the just. In other words, certain evils signified by a gift are to be shunned because they prevent the reception of a certain good.
The evils here signified by a gift are all things worldly which are loved by man, whether they be of opulence, of dignity, or of fame, or anything else that soothes and flatters the natural man. And the good which these things destroy is enlightenment. Those who are open of eyes are those who have spiritual enlightenment and their eyes are blinded by the reception of the love of worldly things. The just signify those who are in good, and the words of the just, truths from good, which are so perverted by the loves of self and of the world that falsities of evil appear like truths of good.
In the spiritual sense, therefore, our text teaches man how to become enlightened so that, as to his understanding, he may be open-eyed.
The great necessity of enlightenment in the truths of faith must be apparent to all, for without truth man cannot know what is good nor what is evil, and if he does not know the one from the other, he cannot shun the evil and do the good. So important is the truth that the LORD has given the Divine Truth to His Church in the form of the written Word, and has taught that the quality of the Church is according to her understanding of the Word.
But the Word can be understood only by those who are in enlightenment from the LORD, and therefore the particular can be and exist in man only so far as he is in enlightenment from the LORD, and from enlightenment sees truths; and the Church in general will be of a quality commensurate with the existence of genuine enlightenment among its members. If then, we would have the Church built up among us we must learn the law concerning enlightenment and obey it.
That law is contained in the words of the text "A gift thou shalt not take, for a gift blinds the open-eyed, and perverts the words of the just."
It must be quite manifest to all that by the gift or present here meant is not meant, even in the natural sense, the gifts or presents given by one friend to another; but the gifts meant are bribes or presents given not as tokens of affection, but for the purpose of obtaining favor or of escaping punishment. The effect of such presents or bribes is so well known in the world that they are forbidden by law, and a severe penalty is attached to either giving or receiving them. We have but small confidence in the impartiality of one whose own interests are involved in any disputed matter, whether the interests be those of gain, of reputation or of friendship. We must all of us have experienced the difficulty of setting aside our prejudices, our affections, and our friendships, to look at any matter with strict impartiality. We continually find our judgments carried to the side of our affections or desires, so that the objections on one side look small and insignificant, and the things favorable to our own desires seem great and important.
So strong is this tendency that historians have observed that the opinions received by both individuals and communities depend very much more on the state of the affections than upon the prevalence of pure mason. Opinions rejected at one time as utterly absurd, at another are accepted as the most palpable, manifest truth, simply from a change of affection or end, without the addition of a single argument.
This, too, is manifest from the decline of the First Christian Church which we are taught is in no faith because in no charity.
In the literal or natural sense, therefore, our text manifestly forbids the taking of bribes because they blind the understanding and prevent it from taking a just and impartial view of matters of judgment. Manifestly by bribes are meant not only actual money and presents, but any favors, offices, or considerations of friendship, relationship, or worldly position which tend to warp the mind and blind the eyes so that what is false may appear as true, or what is evil may appear as good.
From this external or natural sense it is easy to pass to the spiritual sense, and for these presents to pass to the affections which render such gifts acceptable, namely, to the loves of opulence, of eminence, of reputation, of praise, of friendship. Now while it is well known that these loves when favored blind the eyes in matters of natural justice and judgment, it is not so clearly seen that they blind the eyes to the perception of truth in the Word and cause the falsities of evil to appear as the truths of good. Yet this is clearly the case, and so powerfully do they operate that it is impossible for one in these loves to see a single genuine truth of faith in the Word. These loves must therefore be removed before man can be enlightened; man must hold them in aversion, and then his eyes will be opened to see the truths of the Word. By holding them in aversion is meant to reject them as ends; to hold them subordinate to heavenly loves.
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But let us hear now from the Doctrines themselves something concerning the blindness of those who take gifts contrary to the Commandments of the LORD:
"That those who have for an end magnificence and honors in the world and also in heaven, then those who have for an end opulence of gain in the world, and those who have for an end the fame of erudition, do not see and find anything of genuine truth in the Word.
"It was given to speak with many in the spiritual world who had believed themselves about to shine as the stars in heaven because, as they said, they had held the Word sacred, they had often read it through, they had collected many things thence, and by it they had confirmed the dogmas of their faith, and thence they were board as learned in the world, and they themselves with others believed that they would be Michaels or Raphaels; but many of them were explored as to the love from which they studied the Word, and it was found that some from the love of self, that they might appear great in the world and be worshiped as primates of the Church; certain ones that they might acquire the fame of erudition, and thus be elevated to honors; certain that they might gain riches, and certain that they might preach learnedly; and afterward they were examined as to whether they had learned anything of genuine truth from the Word," and it was found that they knew altogether nothing, except what stands obvious to every one in the sense of the letter, and nothing of genuine truth, which interiorly serves for doctrine; and this because themselves and the world had been ends, but not the LORD and heaven ; and when those are ends then man with his mind adheres in himself and the world, and thinks continually from his proprium, which is in darkness as to all things of heaven, for the proprium of man is mere evil and the false thence; wherefore the man who regards himself or honor or fame or gain in reading the Word cannot be led away from proprium by the LORD, and thus be elevated into "the light of heaven, thence neither can they receive anything of influx from the LORD through heaven" (D. V. 9).
From the above teachings it will be very plainly seen what are the gifts that blind the open of eyes and pervert the words of the just, namely, the loves of self, of fame, of honor, of reputation-in a word, any selfish and worldly loves whatever. If we would have our spiritual eyes open to see the truths of the LORD'S Word, if we would have in us the unperverted truths of good, we must set our minds wholly in opposition to these loves. We must shun them as sins against God, and at the same time everything that flows from them.
If we find upon self-examination that we are becoming immersed in the love of reputation, if our work is for the sake of praise and honor; or if again we find our chief delight in the acquisition of wealth; or if we find that we are continually looking for the praise and favor of our friends, let us shun the thoughts and affections that flow from these loves as sins against this commandment of the LORD, "a gift thou shalt not take, for a gift blindeth the open-eyed and perverteth the words of the dust."
It is true that we cannot compel ourselves to be averse to these loves, for they are of our very nature; but when a man is in any love it manifests itself in his affections and thoughts, and so fat as possible in his deeds.
It is here that we must meet and overcome these evils. When evil affections inflow, and thoughts therefrom occupy our minds, we must not cherish those thoughts, but cast them out of the mind as sins against the LORD.
If we find ourselves continually meditating on the acquisition of gain instead of upon doing our work faithfully and well, cast such thoughts out and turn' the thought on to the work before us. If we find our `minds continually looking for praise and honor, always considering how this or that will be taken by our fellow-men, let us shun such thoughts and affections as sins against the commandments of our text. If, too, we find ourselves harboring thoughts of dislike or hatred for those who do not favor us, while we at the same time dwell upon their faults and failings, let us shun such thoughts as evil and turn our thoughts and affections to their virtues.
In a word, let us continually watch ourselves lest we receive these gifts or bribes of the spirit, and, as we do this, good will be insinuated by the LORD, from which there will arise aversion to the evils which close up the spiritual mind, and our eyes will be opened to the truths of the Word in light according to the LORD'S Words in John: "Jesus answered them and said, My doctrine is not mine, but His that sent me. If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself" (John vii, 16, 17).
Concerning the way of illustration we have the following very instructive teaching: "Concerning illustration by the Word. Every man who is in the spiritual affection of truth-i. e., who loves truth itself because it is truth, is illustrated by the LORD when he reads the Word, but not the man who reads it from the natural affection of truth alone, which is called the desire of knowing; this one sees nothing else than what concords with his love, or with the principles which he has either taken from himself or draws in from others through hearing or reading. It shall be told, therefore, in a few words, whence and to what man illustration is given to man by the Word. "That man has illustration who shuns evils because they are sins and because they are against the LORD and against His Divine Laws; with this one and not with another, the spiritual mind is opened; so far as it is opened so far the light of heaven enters, and from the light of heaven is all illustration in the Word, for there is then with man the will of good; this will when it is determined to that use, becomes in the understanding first the affection of truth, thence the perception of truth, soon by means of rational light the thought of truth, this, decision and conclusion, which, as it passes thence into the memory, passes also into the Life, and thus remains. This is the way of all illustration in the Word and also the way of reformation and regeneration; but it is necessary that there should first be cognitions in the memory as well of spiritual things as of natural, for these are the provisions into which the LORD operates by means of the light of heaven, and the more full they are and without confirmed falses, the more illustrious the perception and the more certain the conclusion, for into a man vacant and empty the Divine operation does not fall; as for example, he who does not know that the LORD is pure love and pure mercy, good itself and truth itself, and that love itself and good itself in its essence is such that it cannot do evil to any one nor be angry and revengeful, and he who does not know that the Word in the sense of the letter in many places is spoken from appearances, he cannot be illustrated in the Word where it is said concerning JEHOVAH that He is angry' and wrathful, and that there is with Him fire and fury, that His ire burns even to the lowest hell. As with David, that there is not an evil in the city which JEHOVAH has not done (Amos iii, 6), that He rejoices to do evil as He rejoices to do well (Deut. xxviii, 63); that He leads into temptations, as in the LORD'S Prayer; likewise in the rest" (De V. 12).
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Here, as in many other places, the LORD has made known to us in plain words the only road to enlightenment in the truths of his Holy Word.
The essential and inmost source of enlightenment is love truth because it is truth, without any end flowing from self love or the love of the world. This love of truth for its own sake no man has from himself, but derives from the LORD, just in the proportion that he rejects the evils and falsities that flow from these loves.
The affection of truth, when it first appears, is weak and feeble because it is general and external, but as man advances in regeneration it becomes strong and powerful, because it becomes an affection for particular and internal truths. Enlightenment, therefore, advances with regeneration, and we are enabled more and more to see interior truths in the LORD'S Word. This is because as man advances in regeneration his spiritual or internal man is more and more opened and formed, so that it becomes more and more fully receptible of the light of heaven, from which comes all enlightenment in spiritual things. By the opening of the spiritual mind man receives extension of thought into many angelic societies round about the heavenly society in which he is as to his spirit, and the more widely his thoughts extend themselves the more full and perfect his enlightenment.
His spiritual or internal mind is actually enlightened in the genuine spiritual truths as they exist in heaven with the angels, so that after death he comes into them, but while he lives in this world he sees spiritual truths in natural light. This sight of truths or perception of truths is caused by the influx of spiritual light from the LORD through the spiritual mind into the natural mind. This influx manifests itself by a certain inward dictate or perception that this or that is the genuine truth of the Word; together with conviction. This perception appears to flow from the series and connection of things, but really arises from the influx of the LORD.
But while we are so clearly taught that illustration depends upon the spiritual or genuine affection for truth for its own sake, we are also warned not to think that illustration can exist in an empty mind. The mind must be stored with knowledges both of natural and spiritual things; the understanding must be cultivated by means of genuine truths, and then the man of the Church will be illustrated in the degree that he comes into the genuine affection of truth for the sake of the uses of life and according to the formation of his mind by truths.
The LORD has given to us an abundant store of truths-truths which are genuine spiritual truths which in every respect concord with the internal or spiritual sense of the Word; we have but to study and learn them to prepare the way for enlightenment.
In conclusion let me sum up in a few words what must be done that man may receive enlightenment. First, the mind must be stored with cognitions of truth by means of teachings and preachings and by reading the LORD'S Word in the Spirit and in the Letter. This process of storing the mind ought to begin in infancy and continue throughout life. It is the duty of every one to study the LORD'S Word for the sake of the uses of life as far as lies in his power.
Then man ought resolutely to examine himself as to actions, as to thoughts, and as to intentions in the light of the Divine Truth, and, as he discovers evils and falsities, implore the help of the LORD, and then shun them as sins against God. And especially ought he to guard against studying the Word from any end of gain, of honor, or of reputation.
As man does this he will receive enlightenment from the LORD. This is absolutely the only way in which the Church can become enlightened in the LORD'S Word. It is a slow and gradual way, but it is the only sure way.
Let us then earnestly and faithfully strive to obey this commandment of the LORD.
"A gift thou shalt not take, for a gift blindeth the open-eyed and perverteth the words of the just."- AMEN.
Title Unspecified 1896
D. L. W. 65 The uses of all things which have been created ascend by degrees from ultimates to man.-D. L. W. 65.
EDUCATION FOR HEAVEN AND FOR THE WORLD ANDREW CZERNY 1896
(An Address Delivered at the Closing Exercises of the Academy School of Pittsburgh, June 16th, 1896=126.)
(Lessons: Arcana Coelestia, n. 5089; Deut. viii.)
THE Kingdom of the LORD is the kingdom of eternity. Man was created to become an heir of this kingdom. The LORD'S Kingdom is the kingdom of eternity because the Divine of the LORD constitutes it; and only those are received into it who in faith and in life receive the Divine Truth and the Divine Good emanating from the LORD, thus that which ever was, and ever will be; and the LORD created men to become like Him, as far as finite beings can become like the Infinite, which is possible only by their appropriating the life emanating from the Infinite.
Man, though born for an eternal state, is first placed into this world, to be prepared for his eternal state, and since all men, of whatever race or religion, are born for heaven, the LORD provides that all men should have a knowledge of the end for which they were created. Thus the fact is known to all men through a revelation either directly or indirectly. Indeed this knowledge is so universal that there is not a race or people, however remote from the Church, which does not know that a life of happiness (whatever their conception of such a life may be) awaits those who obey the will of their Deity. In a word, all know, though some deny its existence, that there is such a life, and that to attain it some preparation is necessary on the part of man.
But to the New Church, which is to be the Crown of all the Churches, the LORD has given clear and distinct teaching regarding that eternal life. He has also revealed the way, and given the means necessary for the preparation. He has also revealed this truth (long lost in the Christian Church), that in order that man may receive eternal life, it is of the first importance that his preparation begin early. Indeed the LORD Himself lays the first basis for a future angel in every infant, through the instrumentality of angels, who instil affections of innocence and mutual love into their infantile minds.
It is the function of the educator to continue this work, by implanting the knowledges which are in agreement with the states implanted by the angels; thus by stimulating and strengthening them and there is nothing upon which the tender affections of children so eagerly seize as upon knowledges concerning the LORD,' concerning the Holiness of His Word, and the life of obedience and love of the inhabitants of heaven, and this because of the constant influx into their minds of affections for such knowledges. This influx is into all men, and is received by every one in so far as evil does not prevent.
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With children, who as yet have not any confirmed evil, this influx is in general more readily received than with adults; hence they are also more ready to receive the knowledges, just mentioned, from affection: and it is provided of the LORD that they should, for all knowledges concerning spiritual things are so many means provided by the LORD for the spiritual development of man. From this the duty of parents and teachers is apparent. To them is entrusted the duty to train the young for a life of heaven. It is their duty to diligently implant those things which are provided by the LORD for their eternal welfare; at the same time to observe the evils that begin to manifest themselves as they grow older, and to restrain them; and as far as possible to protect them from mischievous' influences.
But although we lay so much stress upon the importance of this duty, we by no means wish to be understood that education alone, even the most careful, can determine the eternal state of those who receive it. Education can do no more than assist in the development of the mind. To claim more for it would be to claim the power to save; a power which belongs to the LORD alone. Parents, as well as teachers, can do no more than co-operate with the LORD; and in so far as they suffer themselves to be guided in the performance of their duty by the principles which the LORD has revealed for that purpose, they are instruments in His hands through whom He trains those under their care. That education alone does not determine the eternal state of any one is evident from the fact that of children of the same parent, thus brought up under similar influences, some are sailed and others are lost (Adv. 3952); because, as we are taught, some cannot be reformed and regenerated, and they cannot because they will not (H. H. 295). So that the teaching is true: that if man is lost, the fault is his own; which happens when he rejects good and appropriates evil; and this he may do, even when brought up under the most favorable conditions for acquiring a love of good.
More might be said on this point, but this will suffice for the present. Now a few words on another part of our work.
The training of the young for the Church is the first and essential part of education. The second part is to prepare them for a life of uses in the world. This second part is scarcely less important than the first. For man's life in this world is a preparatory life; and one of the chief means of this preparation is the sincere, just, and faithful performance of uses to the neighbor.
Such is the teaching. Indeed the LORD'S Kingdom in both worlds is a kingdom of uses; hence to become fit for a life of uses in heaven, it is necessary to acquire a love of uses in this world. For as we are taught, "the circle of the life of man is to know, to understand, to will and to do" (A. E. 242). Also that there are three things, which constitute the life of man: faith, charity, and the works of charity, which are uses. The teaching is the same in both cases; for knowing and understanding belong to faith, willing to charity, and doing is the ultimation of faith and charity in uses. The Doctrine of Charity is most emphatic in its declaration that the only life agreeable to the LORD is a life of uses, from a love of uses for their own sake. This Doctrine was given to expose two fallacies prevailing in the world-one of which crept early into the Christian Church-which is, that a spiritual life consists in pious observances and in meditation on holy things. This produced a host of monks and hermits, who spent their whole life in pious idleness. The second fallacy is the legitimate birth of the first, namely, that the every-day life of man has nothing whatever to do with religion. The latter idea is universally prevalent at the present day, and even infests the New Church. But the Writings are explicit on the subject, and in many places show that those who confirm themselves in either of these ideas exclude themselves from heaven, according to the degree of their confirmation.
The life of charity, thus, is the only life which can prepare man for eternal life; and since the life of charity consists, in the first place, in shunning evils as sins against the LORD, and, in the second place, in the sincere, just, and faithful performance of the duties of one's office or occupation, the almost equal importance of the two parts of education is apparent. Now to perform uses sincerely and faithfully has relation to the will, and to do them justly has relation to the will conjoined to the understanding. All this has a very important bearing upon the work of education, teaching that education has to do both with the will and the understanding, a fact not generally recognized. Indeed, the prevailing idea in the world, and to some extent in the Church, is that education consists in the imparting of knowledges. Men of penetration even outside of the Church have perceive and combated this error.
Thus we see that there is a decided difference of opinion in regard to the true object of education among educators outside of the Church. They are, in general, divided into two classes. The one holds that education consists in imparting knowledges, thus chiefly in the training of the memory. The other regards the development of the rational as the essential part of education. The one concerns itself with the facts of science, the other chiefly with its principles. The superiority of the latter over the former is seen by but few, and yet, as the Writings show, it is the only true method, for a mind so trained will be able easily to acquire any knowledges it may need and to perceive their application, while the mere knowledge of the facts of any science does not impart the ability to use them. The reason of this is that exterior things can be clearly seen from interior things, but not interior things from exterior; and knowledges, when compared with principles, are relatively external, and never enter any deeper than the memory; from which it follows that he who has and understands the principles of any science will not only be able to acquire the knowledges or facts of that science, but will also perceive their relation to each other and their application to uses. On the other hand, one whose memory has been cultivated to the exclusion of every other faculty will be constantly exposed to error; for facts, in themselves, are mere appearances, and to reason from appearances leads to nothing but fallacies and falsities.
Such is the teaching of the Writings, and if any one desires proof let him examine the works on any science whatsoever. He will meet with theories upon theories, contradictory and even absurd in their nature, and yet all based upon the same facts. Indeed, it almost appears as if the end of modern scientific training were to enable one to overthrow accepted theories and to set up others in their places. All of which simply confirms the teaching, that as long as the mind rests in scientifics only it gropes in the dark.
Principles are truths, and the principles of any science are natural truths. But natural truths are the embodiment of spiritual truths. For as the natural world corresponds to the spiritual world in each and every particular, the principles of any science must correspond to spiritual principles-must (in other words) be the embodiments of spiritual principles.
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New-churchmen have discovered this relation in their uses. It is only necessary here to refer to one instance, the science of healing. A careful student of that science will tell you that a disease can be cured only by a remedy which has a like correspondence as the disease itself. Here is a universal principle which can never mislead, the application of which cannot fail to produce the desired results. He who has such principles to guide him in his use will find it a comparatively easy matter to obtain the knowledges necessary in the ultimation of the same in his use. And why? Because a natural principle seen from a spiritual truth imparts the ability to select what is conducive to the end. In other words, it imparts the ability to reduce scientifics to a system and to classify them for use. The experiment has been tried in other uses, with equally satisfactory results. Indeed, such must be the case with every use, for every use on earth corresponds to some use in the spiritual world.
The Writings point out the injurious results arising from the cultivation of the memory without a corresponding development of the higher faculties. We are taught that it has a tendency to make men sensual, because the thought remains in terms, and is unable to elevate itself above them, and to choose from the things in the memory what agrees, and to apply the things which are in any connection (A. C. 5089). From which only one conclusion can be drawn, which is this, that that training of the mind which enables man to perceive the principles of his use will render him more capable and efficient in the office or occupation which he may choose for his life's use than he would be without such training.
We have treated of the two parts of education. But although two, and in a measure distinct from each other, they have only one end in view-the preparation of man for his eternal life. For natural uses are the means by which man ultimates his life on the natural plane. But as all the external acts of man proceed from both his will and understanding, the whole life, or the whole man is ultimated in his use. So that a spiritual man will make the performance of his use a means of serving the LORD and the neighbor. To train the young for such a life is the object and the only object for which Academy Schools came into existence. It remains for those who have received this training to make the proper use of it, by shunning as evils the pernicious principles upon which uses are performed in the world at the present day. The task, we are aware, is not an easy one, surrounded as we are by a corrupt world-but the shunning of evils has never been an easy task. ANDREW CZERNY.
NOTE.-Part of this address has been rewritten since its delivery.
Title Unspecified 1896
D. L. W. 298 Man, regarded as to his exteriors and his interiors, is a form of all uses.-D. L. W. 298.
MEETING OF PRIESTS IN PHILADELPHIA 1896
BY invitation of Bishop Benade to all the priests of the Academy of the New Church and also to those of the General Church of the Advent of the LORD, a council of priests was held in Philadelphia, in June, on the 24th, 25th, 26th, 29th, and 30th days of the month. The following were present: Rt. Rev. William H. Benade, Rt. Rev. William F. Pendleton, Rt. Rev. J. F. Potts; Pastors Edward C. Bostock, Edward S. Hyatt, William H. Acton, Joseph B. Rosenqvist, Andrew Czerny, N. Dandridge Pendleton, Fred B. Waelchli, Enoch S. Price, Eugene J. E. Schreck, Carl Th. Odhner, and Homer Synnestvedt; Ministers John Stephenson, Alfred Acton, George G. Starkey, and Charles B. Doering; Candidates Richard H. Keep, David Klein, Ernest J. Stebbing, and Henry B. Cowley.
On the first day, on account of the absence of two of the ministers, the discussion of the principal subject was deferred, and in its place consideration was given to matters connected with New Church Life, its management, field of use, and prospects; and concerning the prospective editorial change Bishop Benade officially announced that the Rev. E. J. E. Schreck had resigned the editorship, and that Rev. George G. Starkey had been appointed to fill the vacancy.
By a few there was expressed a strong desire for a magazine which might give larger scope and more dignified dress for weighty articles on doctrinal, philosophical, and other articles of special interest to thoughtful minds. But it was considered inexpedient, for the present, to enter on the labor and expense involved in so considerable an undertaking, however desirable in itself.
The new appointee received gratifying assurances of good-will and co-operation on the part of his brother ministers. The causes of the apathy toward the Life, which is supposed to be more or less general in the Church, were discussed, but hope was expressed of an increase of contributors and hence a wider range of articles; and it was thought that this, with the fact that the journal would now have one man's whole time, would produce greater interest. It was considered unquestioned that with a number of readers, notably those isolated from New Church associations, the Life performs an important and appreciated use.
PERPETUATION OF THE PRIESTHOOD.
ON Thursday, June 25th, the order of succession in the office of High Priest was discussed. The Chancellor opened the subject by saying that the question involves that of the succession and perpetuation of the Priesthood as a whole, thus the origin of the Priesthood itself. The idea has prevailed hitherto, in the New Church as in the Old, that the priesthood is formed by the members of the Church, and it is hard to introduce any other idea. It is the Divine of the LORD that makes the Church and gives the government of the Church. In the Heavenly Doctrine, n. 311 to 325, is given the law for the government of the Church. He now wanted to hear from the members of the meeting their ideas, as to whether anything of the old idea should prevail in determining this question. Shall laymen have any voice in the matter? It is the duty of the Priesthood, as a Larger Man, to act for its own preservation. It is to continue its own life, as the individual man, by successive procreations. We are bound by the law of charity to the office and to those who are to be ministered to by that office, to take steps to secure that continuation. How is the priesthood to be continued? By laymen or by the Priesthood itself? He had no doubt in his own mind as to the answer, but he desired the priests to consider it so as to form a common judgment to give in reply to the laymen when they ask, How is the succession to be determined? Our relation to the civil law requires the determining of some order of procedure. For instance, when the question as to the holding of property had come up in Pittsburgh, for the Church, by a Trust Company under the control of the Courts (to avoid changes and the diversion of the property to other uses), a lawyer was consulted, and he had then asked, How is your Church governed?
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Answer, By a Bishop. Question, How is the office of Bishop continued, and who appoints him? The answer to this question was clear to the Chancellor, but he wished to see what would be the conclusion reached by the meeting. The question involves also this, How does a layman become a member of the Church? The answer is common to both.
In the discussion which followed it was brought out that man is introduced into the Church, as into the Priesthood, by Divine selection, through the priestly function administered by men, under Divine guidance. By priestly functions, marriage and baptism, the membership of the Church is perpetuated, through the growth of families. The priestly office, therefore, is with man from the LORD-not from men; and its perpetuation is through the priesthood from the LORD.
The High Priest is the only one who is in the function of the supreme government, and in its illustration; therefore he is the one qualified to nominate his successor. Acceptance by the priesthood is essential to an effective reciprocal relation; but they have not a veto power. The High Priest would naturally consider the matter of their receptivity, for the Governor ought to be in touch with his brother ministers; yet a case might arise in which he, in his illustration would nominate the best man, yet not according to their preference. It is similar in the lower degrees. The old way was for the society to ask for a certain man to be ordained to minister to them. But laymen cannot take the initiative in matters of ordination. How does a man come to be a priest? By Divine call, confirmed through, human instrumentality in the function of the priesthood, conferring ordination. So in the elevation to the third degree, the High Priest alone, as representing the priesthood in its highest, or governing form, can act. His successor should be in the governing degree; therefore, there might well be other already consecrated Bishops in the Church, from among whom one might be selected. A wise head would consult the preference of the priesthood as to their future head, but would act freely according to his own judgment; and a wise priesthood, after freely expressing themselves, would accept their Governor's nomination, and yield the consent of the governed. A wise Priest would not wish to rule without that. On the other hand, the consent of the laity would come in, but through the mediation of their respective pastors and priests of lower degree. There should be the affirmative attitude and co-operation on the part of all.
In the case of sudden removal of the High Priest, by death or otherwise, before he has nominated a successor, the power to choose its own head resides in the priesthood. This should be thoroughly understood, so that in no case should the appointment be relegated to the people with whom the function does not lie. In the case of Bishop Pendleton's elevation to the Vice-Chancellorship, it was explained that he was first ordained into the third degree by the sole selection of the Chancellor, and then by the unanimous consent of the Council he was, inaugurated as Vice-Chancellor; that being a particular use, the episcopate a universal one.
In the former regime, when the government of the Academy was supposed to be vested in a mixed council of Priest and Laymen, the understanding had been that in case of death of the Chancellor (no successor having been named), the Council, as its last official act, was to select a head and then go out of office. That was an accommodation to then existing conditions; but it is now understood that the power of selecting the High Priest resides with the clergy alone.
There may by other ways in which a High Priest might be chosen, but always by the priesthood. We need not be bound by the civil law to a fixed order of procedure, but there must be an order. The civil law asks, not "What is your written law?" but "What is your practice?" The practice must be, to derive the perpetuation of the priesthood from its own office. Laymen have assumed that function and do not readily relinquish it. An illustration that this is erroneous occurs whenever a priest is ordained. The laity are not asked:
It is the Bishop's office to ordain a suitable man. Carry this to the filling of the highest office. There must be the illustration and administration of that function, the constant effort to observe suitable qualifications for the various degrees: so that there may well be several Bishops, and naturally from the number one would be selected to fill the High Priest's office, suddenly vacant. The relation of the High Priest to the others is very intimate; and for intimate confidence the relation must be mutual and reciprocal.
An Assistant Bishop would not necessarily be the choice in the succession. A definite nomination by the head would be more orderly; but there is at least the alternative. The High Priest cannot be compelled to dominate. He must be free. In case of a general choice, all the degrees of the priesthood would have a voice; for the office is a one.
THE THIRD DAY was given to further consideration the same subject. In regard to the duties of Bishops of which it is considered desirable to have more than one-they may have various uses. The first consideration in having several Bishops is, making the perpetuation of the High Priesthood more effective; second, preparation for that office-practice in supervision: supervision of schools, of worship, of outlying societies, and other specialties. For instance, one Bishop could visit the various parts of the Church and keep them in touch with the centre and with each other.
It has been thought, in the past, that a use should appear before a man be prepared for it, or ushered into the function or office. But it is now seen that the qualifications of the man point out the use; and it is part of the functions of the High Priest to observe the faculties and gifts of men and introduce them into the office before the use actively appears and calls-to see the use in the man, potentially: the use will come into existence through that man. The use of the Church is from the clergy, through the clergy from the LORD. Let us do all we can to provide the plane and secure the illustration. Distinguish between the man and the office. Uses are from the other world, and man is to be prepared to perform them there while still here on earth.
Thus, from time to time, Pastors would be elevated to the third degree. There is great advantage in consultation together by those of that degree. Their counsel may be most valuable to the High Priest in cases of disorder, where it is necessary to know the character of those who are in disorder. It is a heavy responsibility to put on the shoulders of one Bishop, to consider such cases and pass judgment. He should have the advantage of the intelligence and knowledge of others.
"Differing from the priest" is a delicate matter. What constitutes "disturbing the Church"? To maintain order requires clear and distinct views on these subjects, in order to correct disorders and prevent their recurrence.
To a question, the Chancellor said that there was no objection to the term "Archbishop."
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The people sometimes get the idea that a man is ordained for a particular place. But he is ordained into the priesthood of the New Church. A more general form leaves a wider field.
Answering a question as to the former three degrees of the Academy-Council, College, and Associate membership, in each of which were priests and laymen-the Chancellor said that there had been a mistaken idea from the beginning; but there was never such an idea in the thing itself. When the Council had been spoken of as the governing body, it was as when the President's Cabinet is similarly spoken of. No one doubts where the government really lies. These things were so mistakenly understood from the sphere of thought that had then prevailed. That shade had been cleared away, and the Hand of the Divine Providence can be seen in the clearance; which was a consequence of another effort to establish order on a lower plane-that of the civil law; this necessitated a change and brought about the abolishment of the Council. Those who urged the change did not see the outcome. That was guided by an unseen Hand. There was seen simply an indication that certain steps were to be taken, and when the steps themselves were indicated. The universal truths of order have been in our minds, and by them the LORD could inflow into our minds and indicate the steps. We hope the Academy will continue to follow that leading.
Speaking to the point of how the Priest should regard himself in the office, one minister said that as man is born for use, it may be said that the office is in the man. You might say he is born a Bishop. But it is dangerous for him to get to so regarding himself. It is easy to imagine one's self capable of great things, and confirm it in many ways. He will associate with himself spirits who will foster that idea. It is enough to ruin a young priest to call him a born Bishop. We must turn to the other idea-that of humility and faithful service, leaving to those in the higher function the determination of such matters. Bishop Pendleton here cited a memorable reply the Chancellor had once given him in a certain contingency:
"The Divine Providence is indicated to us more by what others do than by what we do ourselves."
The discussion continued: A Bishop, "Episcopus," is, one who "looks over"-i. e., looks out for the good of the Church. Love of the good of the Church is essential to the office; charity is the love from which all other loves are derived. The LORD tells us that dignity and honor belong to the priesthood because it is His office; but in the world and from our experience, we can derive lessons by which we can remove our minds very far from such an idea of honor as places it first because of self. There is honor, but there is hard work. It is supposed by some that a Bishop has little to do, because no parochial work. He has more to do than he can well do at times. And now we have been considering an additional labor-that of selecting from among priests men who show qualifications for the office of Bishop. The responsibility is heavy before the LORD. The only comfort is that there is illustration according to the office. To suppose that without that any man from his own powers could make such judicious selection, would be a vain idea. In humility the Bishop can look forward to see the Church grow under the Divine Providence. In his own strength he will fail, and no doubt will fail at times, for self at times comas in and interferes with illustration.
It was suggested that there will be with the Bishop eminent love for his fellow-priests, for they admire him and his attainments, but he loves them. The Chancellor replied that he also will have admiration for the things of the LORD with them in their office and for the continuity and oneness of the work; as the delight of the conjugial lies in the eternity that is in it.
One speaker desired to add a thought from the Writings, viz.: that the love of rule from infernal love flows into the things done which do not belong to our use-that is, when we interfere with the uses of others, infernal love inflows when we do not mind our own business. Every man comes into order as he does mind that.
But the natural man, who from self-will and self-intelligence would invade and dominate uses not proper to him, says: "Who shall rule over us?" (Psalm xii, 4.)
The idea of being dominated over is intolerable, for it destroys freedom and the delight of life. The Writings teach a moat important truth, that "Rulers in heaven have no perception of their own superiority over others, but others do perceive it." This thought should protect the Priest against self-exaltation and dominion. There is a wide distinction between rule and domination.
The importance of counsel for the ruling Bishop, from those in the third degree, was pointed out: also, that counsel enters into all that the High Priest does; just as the brain counsels as it were with each organ, by perceiving its state of reaction and of reciprocation. This was testified to in the meeting by a minister, from actual experience. The counsel is truly such when it is not forced-as it is when a set council is adjoined, especially if any control be given it. The High Priest should be free to judge of the counsel he needs, and to seek it or not according to the need. He has as much right to consult whom he pleases as any other man. In the old way such forced consultation resulted in its finally being asked by the counsellor, "What do you think?" or, "What shall I do?" Laymen are obscure in priestly things. They are able in their uses, but they would bring in worldly things into priestly affairs, which would destroy and do threaten to destroy, the priesthood. We must recognize the position in which we are placed, and whither we are to advance. Laymen, unguided, blunder in things of the Church, even in its temporalities. They do not do as they would do in their own business. How else can you understand the existence of a number of bodies of the Church devoted to the same work, that of translating and publishing the Writings, each working independently and weakening the others by competition and lack of harmony; when by the principle of combination, so common in business circles, they could indefinitely increase the effective and economical attainment of the end they are all striving for. In ecclesiastical affairs they need the benefit of priestly counsel.
What the priests have to do, in this condition of things, is to teach the truth that ecclesiastical and lay functions are distinct, and then to mind their own business.
It was advanced by one speaker, and confirmed by others, that the Priest should have the deciding voice in administration of uses-i. e., as to what uses are to be done; for he alone is in illustration as to the needs of the Church. The laymen would sometimes let the very central uses of the Church suffer for the sake of an external use that happened to enlist their affection. The High Priest is head of the Church from firsts to ultimates. The laity should be free to act in their function and the priest in his. They have the use to do as of themselves.
It is hard to get out of the universal spirit of democracy and parity of uses, which are not distinguished from men; we have all been confirmed in it from childhood.
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We must be patient. The Church rests upon the support of the laity and so upon their illustration in their use. That illustration will increase as they come into recognition of the foregoing principles.
Here the meeting listened to an address from the Church in London to this meeting, read by the Rev. E. C. Bostock. After this the meeting adjourned.
(To be continued.)
Title Unspecified 1896
D. L. W. 336
All goods which exist in act are called uses.-D. L. W. 336.
CHARITY IN GAMES 1896
(Graduating thesis of Mr. Henry B. Cowley, A. B.)
THE first end in all education is the cultivation of the affection of truth, which in itself is charity-that is, the affection which belongs to the truth, and which man acquires when he lives the truth; and, secondarily, that the excitation of affection for the truth-which is an affection of the understanding-in order that scientifics, or truths in the abstract, may be acquired as vessels to be infilled with good. As games are a means of instruction, and hence a part of education, the same ends should enter into them. The principle, therefore, from which games are entered into is spontaneity; for "play," we are taught, "is activity of the body, which goes forth as an effect from gladness of mind; and all festivity and gladness are from the delights of the loves in which a man is. Interior festivity has in it consent-it is in man's freedom, and all freedom is from love-if anything dissents the festivity perishes."
As the spontaneous excitation of affection is the first end of games, it should not be subordinated to the secondary end of instruction; for there is danger in this-especially when teaching little children-of taking the very life out of the game; that is, by not allowing it to be spontaneous. Affections may be led and directed, but never driven or forced.
In the more advanced ages of youth and young manhood, when the games are under a less direct supervision of masters and teachers, the danger of destroying spontaneity is more from the players themselves, in their subordinating the laws of charity to a desire to win. This is especially the case in games having in form the appearance of combat, which to the spiritual man are the most enjoyable. Emulation-which is from the desire to excel-is from heaven; hence to win should be the ultimate end in every game of combat and every means conformable to the laws of charity and the rules of the game may be resorted to in order to win. It is skill pitted against skill, not only on the physical plane of mere muscular quickness and strength of motion, but quickness of eye and ear, rapidity of thought and decision of judgment; and of every relaxation of vigilance on the part of the opponent, it is perfectly legitimate to take advantage. This is a part of mental skill, if which be ruled out, each player cannot do his best to win-the very life is taken out of the game, and it becomes either purely physical or a mere farce. But when a player allows his desire to win to become not only the ultimate end, but also the internal end in the game, true emulation ceases, and rivalry, which is from hell, takes its place. Emulation, as was said above, is from a general desire to excel; rivalry has in it something personal, and is from a wish to vanquish the opponent. When this becomes the first end charity is lost sight of, spontaneity dies, and the game descends to the level of a personal conflict.
Games of skill and even of combat are very useful, on external planes, to all ages and both sexes. Aside from the physical and mental development they afford, they teach one to be considerate and patient with his companions, to hold his temper, to be neither puffed up with victory nor downcast by defeat; thus they are one of the means of preparation for the more severe conflicts of real life and for the better performance of one's use.
Games, since they are the expression of interior festivity, are mental recreations: on the one hand for those taking part in them, on the other hand-as exhibitions-for the spectators. When entered into from charity they give pleasure to all concerned. Laughing especially recreates the mind, hence many kinds of games, particularly plays on the stage, excite laughter. This is from the affection of truth, if the plays are good-if bad, from the affection of the false-for laughter is the sport of the rational, which is formed from the affection of truth. That the same may arise from the affection of the false is shown by the fact that they have games in hell; but laughter from this affection is the laughter of ridicule and derision.
Games of chance also are useful for recreation. As they are less of skill and more of fortune or luck, as it is called-that is, partake less of human prudence-they serve to illustrate how little; in anything of life, man has to do with the outcome of events. Certain spirits, on an occasion, in conversation with Swedenborg while he was playing a game of dice, told him that fortune was nothing but Divine Providence; that it was represented to them during the game by a cloud-" good fortune by a shining cloud and the opposite by a dusky one-and that it was impossible for one to win who had a dusky cloud over him. This illustration afforded by games of chance should be borne in mind also in games into which human prudence, more or less, enters; and as it is in games, so should it be in matters of real life; we should act as if the outcome depended upon our own exertions; yet there should be within the' humble acknowledgment that we are but instruments in the hands of the LORD, and that everything we do is mercifully overruled by His Divine Providence. With this as an internal acknowledgment, the use for which games were instituted will be subserved, and charity will always rule in them.
COLLEGE OF THE ACADEMY OF THE NEW CHURCH ENOCH S. PRICE 1896
SUMMARY REPORT OF WORK FOR 1895-6.
DEEMING that it may be of interest to the patrons and friends of the Academy to know something of what is being done in the Academy Schools in Philadelphia, the following summary report is submitted:
There were during the past school year in the college department three regular classes and one intermediate. They were designated as classes III, II, I, and A.
Class III, which graduated this year, consisted of Henry B. Cowley, of Pittsburgh, Pennsylvania; David H. Klein, of Brooklyn, New York; Dr. C. L. Olds (special), of Philadelphia, and Ernest J. Stebbing, of London, England.
Class II consisted of Reginald Brown, of Toronto, Canada, and Emil Cronlund, of Stockholm, Sweden.
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Class I consisted of Paul Carpenter, of Chicago, Illinois, and Alfred Stroh, of Berlin, Canada.
Class A consisted of Norris Ballou (left school), of Leadville, Colorado; Arthur Cranch, of Erie, Pennsylvania; Charles Ebert, of Allentown, Pennsylvania; Ernest Farrington, of Philadelphia; Clarence Gilmore, of Scranton, Pennsylvania; Ralph Hicks, of Philadelphia, and Joseph Kendig, of Renovo, Pennsylvania.
The Instructors and instruction were as follows:
Rev. E. J. E. Schreck, A. M., Th. B., gave instruction to classes III, II, and I in the Animal Kingdom of Swedenborg. The plan was to read the work aloud, requiring students to study anatomy where necessary to the understanding of the text. Extracts from the Doctrines boa ring on the subject under immediate consideration were also read. This was accomplished by discussion, question and answer.
Rev. C. Th. Odhner, A. B., Th. B., gave Ecclesiastical History to classes III and II. He used as textbooks, Mien's Students' Manual of Ecclesiastical History, Schaff's Church History, and the series on the Conflict of the Ages in Words for the New Church. Mr. Odhner, during the past year, covered the history of the Christian Church from its beginning to its last judgment. He has also given the classes a summary of the history of the New Church from 1750 to the present time. He gave instruction in Greek to Classes III and II: text-books, Goodwin's Greek Grammar, and the text of Aristophanes' Acharnians. He took the classes entirely through the grammar, and they read with him six hundred lines of the Acharnians. Scientifics of the Letter of the WORD were also given with Class I: material used, notes collected by Mr. Odhner; ground covered, a general survey of the whole science-styles, composition, and history of the WORD; geography and history of the land of Canaan; history of the Jewish nation from inception to dispersion. Secular History was given with Class A; text-book, Barnes' General History;, ground covered, the history of Greece and Rome until the fall of the Roman empire. Besides the text-books mentioned, the class did a great deal of reading from other works. They went over the whole ground three different times. Mr. Odhner reports that the work was very satisfactory. In addition to the above work, Mr. Odhner lectured weekly during the fall term to the assembled schools, on history and geography.
Rev. Homer Synnestvedt, A. B., Th. B., gave religious instruction to class A, using Heaven and Hell as a text-book. They read 290 numbers. The method was that of question and answer. General questions were admitted at the beginning of each session. Quotations from the Letter of the Word were read in connection with the text of Heaven and Hell, always by the whole class in concert. Mr. Synnestvedt also gave instruction to class A in English Composition. Text-book used, Welsh's Elements of English Composition. The teacher explains each subject, also discusses the explanations in the book; further exercises are assigned to be done at home. Such exercises are read and criticised in class.
Rev. Alfred Acton, A. B., Th. B., gave instruction in Hebrew to class A. His work was minutely technical and thorough. Besides much practice in reading and translating Hebrew, the class was taught the division of nouns into syllables, the case endings of nouns and participles, and the preterite and future of the regular verb in Kal, and the same of the three gutturals.
Mr. C. E. Doering, A. B. (since ordained priest), gave Analytical Geometry and Calculus to one member of class II, Algebra with another member of class II, together with class I, and Arithmetic with class A. Mr. Doering's plan of work in Geometry and Calculus was to give a general idea by explanations of each subject as it comes up, and to demonstrate several propositions; after which the pupil was required to solve all propositions, formulas, and examples given in the text-book, Olney's General Geometry and Calculus. In Algebra the method was about the same text-book, Loomis' Algebra. In Arithmetic Butler's Graded Problems was used as text. Method, explanations in class and the solving of problems at home. Class ready to drop Arithmetic.
Mr. C. L. Olds, M. D., gave instruction in Anatomy to class A; text-books, Swedenborg's Animal Kingdom, the works of Gray, Hooker, Foster, and others. He first gave a general outline of the anatomy and physiology of the human body; after this he took up the Animal Kingdom and studied it as far as the treatise on the omentum, requiring students to learn certain parts for recitation; he made use of manikin, charts, engravings, etc. Dr. Olds also lectured to the assembled schools once a week on Chemistry. The lectures were accompanied by numerous experiments and demonstrations.
Mr. Curt von Boetticher gave instruction in the German language to class I. He used as text-book A. Albin Fischer's Practical Lessons, making use of what is known as the natural method in giving instruction. The class was greatly interested in the work.
Rev. Enoch S. Price, A. B., Th. B., gave instruction in Chaldee to classes III and II. Text, all the Chaldee found in the Bible-namely, Daniel ii, 4, to vii, 28; Ezra iv, 8 to vi, 18, and vii, 12-26; Jeremiah x, 11; and finally two words in Genesis xxxi, 47. The class read and tried to become familiar with' the words of a chapter in Chaldee, in the beginning, as it were, on faith; thereafter the class returned and examined each word as to its grammatical structure in the light of Hebrew grammar, which was supposed to be known. This process was continued until it appeared that the grammatical forms were familiar to each member of the class, after which the class devoted itself to getting the meaning of the words and understanding the contents of the text. Chaldee work was begun on the 16th of October, 1895, and finished on the 3d of April, 1896. Since the last date the class has read the Hebrew text of I Samuel i-ix. Class I received instruction in Hebrew. Text-books, Gesenius' Hebrew Grammar, Ruth, and the Letter of the Word. Work was begun in this study on, October 3d, 1895. First the entire book of Ruth was read currently as a review, taking pains that everything should be clearly understood, but not depending on English translations for that purpose, but rather upon intelligent answers to questions and. the inflection and accent in reading. At this time the class began a review of the whole Hebrew Grammar. When this was finished the book of Ruth was taken up again and analyzed word by word as to grammatical structure until every form was familiar and could be named at sight. This work was finished on the 3d of February, 1896, since which time the class has read twenty-four chapters of Genesis. In this latter work the teacher insisted on fluent and expressive reading. A free translation of each verse was given after each verse had been read through in Hebrew; but no word-for-word translation was in any case allowed. At the end of the reading of each verse the teacher read aloud Swedenborg's Latin rendering. The interest taken was delightful. Professor Price taught Latin to the whole college, but in separate classes. The text-book used was Professor Arcade Mogyorossy's Palcestra. To report particulars would be too prolix.
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Let it be sufficient to say that the method is one of learning to speak, write, and read the Latin language-Latine loqui, seribere a legere discimus. Everything is done in Latin, beginning with the simplest things, that cannot be misunderstood when illustrated with drawing and gesture, and gradually proceeding to the more difficult and abstract. Palcestra gives graduated Latin material concerning the common things of life that can be obtained in no other book in the world. The vocabulary of Palcestra contains about twenty-two hundred words. The advanced classes finished Palcsstra and entered on the advanced course called Tusculum. Classes II and I received instruction in English, using as text-book Ramsey's magnificent work, The English Language and English Grammar. The method pursued was to assign portions to be read at home, thereby stimulating thought and inducing the pupil to ask questions. This portion was then read in session and discussed point by point.
ENOCH S. PRICE,
Master of Maschil College.
D. L. W 406 1896
All the power of good is through truth.-D. L. W 406.
Title Unspecified 1896
The General Church.
SECRETARY'S REPORT CARL TH. ODHNER 1896
May-July, 1896.
DURING the past three months the General Church of the Advent has not only "held its own," but its work has increased in a marked degree, as will be seen from the following summary:
ALLENTOWN
was visited by the Rev. Alfred Acton, on May 17th, and by the Rev. G. G. Starkey on June 7th. The services were held at the Hall on Main Street, the lease not having quite expired, the attendance on each occasion numbering seventeen persons.
The circle is at present enjoying the active services of Candidate David H. Klein, who is stationed at Allentown for the summer, and who, beside conducting Sunday services and doctrinal classes, is giving daily instruction to the children of the Churches.
BROOKLYN.
The Secretary preached here on June 7th, after which the services were suspended for the summer months.
BRIDGEPORT, CONN.
On the afternoon of June 7th the Secretary, by request, visited Mr. Robert G. Peterson, a Swedish Newchurchman, who now had the great joy of witnessing the baptism of his wife, five children, and brother-in-law into the faith, of the New Church. The Holy Supper was at the same time administered to three adults. Our friends in Bridgeport are very earnest, and desirous of the continued ministrations of priests of the General Church. This can be arranged without difficulty, as
Bridgeport is at no great distance from Brooklyn, and both places can be visited on the same Sabbath.
CHICAGO.
A majority of the members of the Immanuel Church have now been received into the Church of the Academy, but have not, on that account, resigned their membership in the General Church, or their interest in its uses. The Secretary recently has had the privilege of visiting this progressive and delightfully united centre of the Church at its colony in Glenview, and, at a memorable social, on July 9th, was given an opportunity of presenting to the friends a somewhat systematic view of the nature of the General Church, its raison d'etre and its important, heavenly uses.
ERIE.
The Rev. J. E. Bowers administered the Holy Supper to thirteen communicants here on May 80th, and is now performing evangelistic work in various places in Ontario and Michigan.
The friends of the General Church will be delighted to learn that the circle in Erie has secured the valuable services of the Rev. Alfred Acton for the summer months. This is a distinct step in advance, which calls for the affectionate co-operation of the whole General Church, in order that the work now begun in Erie may not be hindered by a lack of necessary means.
GREENFORD.
The Rev. Andrew Czerny preached here on June 14th on "The Institution of the Church" (Matt. xxiv, 31), in commemoration of the" New Church Day," the attendance numbering twenty-two persons, the largest of the past year.
MILVERTON, ONTARIO.
The circle in this place, which numbers about twenty-five members and friends of the General Church, will this summer have the benefit of the services of the Rev. Charles Doering, who was recently ordained.
RENOVO.
The Rev. Ellis I. Kirk has now returned from Georgia to Renovo, where he conducts the regular Sunday services. Candidate Henry B. Cowley is stationed, during the summer, at North B end, Pa., about eight miles from Renovo, where he instructs the adult members and children of an interesting family of mountaineers.
SCRANTON.
The Rev. Alfred Acton, on May 10th, preached here on "The love of gain in the Church" (Ps. xv, 5), and in the evening of the same day lectured on the subject of "Religion, the way of Salvation: is this to be found in the present Christian Church?" The attendance at each of the services numbered thirteen persons. On June 21st, the circle in Scranton was visited by the Rev. Chas. Doering, after which the services were suspended for the summer.
CARL TH. ODHNER, Secretary.
REPORT OF TREASURER W. D. UPTEGRAFF 1896
Balance on hand, June 20th, 1896 $4.97
Received from Berlin members $4.00
" Denver " 3.35
" Pittsburgh " 32.00
" Philadelphia" 20.00 59.36
Offerings, Scranton, June 21st $10.00
Brooklyn and Bridgeport, June 7th 13.75
$23.75
Less Bishop's percentage 5.93 17.82
$82.14
125
Paid minister's services and expenses, Scranton $14 82
" " Brooklyn and Bridgeport 15.25
" expenses Secretary to Chicago and
Middleport 33.00
" minister's services at Allentown 5.00
" " Renovo 7.00
Postage .42 75.49
Balance on hand June 20th $6.65
Received and forwarded to Bishop:
From Denver members $3.35
Pittsburgh " 20.11 $23.46
The debt to Mr. Jordan still remains at $100.
W. D. UPTEGRAFF, Treasurer.
LIBERTY AND ATLANTIC AVENUES,
PITTSBURGH, PA.
Title Unspecified 1896
D. L. W. 411 Truth is no other than the form of the affection of Love.-D. L. W. 411.
LETTER 1896
CHAPTER IV.
WHEN Willis had been called on to take Mr. Spaulding's place in the boat-race recorded in the last chapter, he had thrown off his coat and left it in the how of the boat. Mr. Spaulding, sore in hands, body, and particularly in spirit, and hating Willis with a largely increased hatred, took his place, and noticed a letter that had fallen from the coat Willis had thrown off. He slyly picked it up and slipped it into his own pocket; it might contain something he could use; if it didn't, he could destroy it and no one be any the wiser. May had changed a great deal, and Willis, he believed, was the cause; and if he could safely deal him a blow he would do it with pleasure. He had always entertained doubts as to her marrying him, but since this man's arrival these doubts had been greatly augmented. Machinations were a delight to him for their own sake, also. The letter proved to be the one his aunt had written to Willis, and which had been the cause of his coming to the farm. Before retiring that night Mr. Spaulding read the letter very carefully, and spent some time afterward absorbed in thought.
The same evening, while May was in Mrs. Lyons' room, previous to retiring to her own, which was an adjoining one, the latter asked:
"What do you think of it?"
She had no need to be more explicit, for the fact that Willis had relatives at a neighboring house who knew nothing of his whereabouts, was in both their minds.
"I don't know," was the reply.
"Well, I'll tell you what I think; I think there is something wrong-some plot. I don't know what it is, but I know that something is wrong, and we-you must be very careful."
The next morning Willis departed to make a call on his aunt and sisters. Mr. Spaulding remained about the house, but May kept close to her room. In the afternoon, when the back piazza was shaded, she descended, but noticing Mr. Spaulding seated there she quietly entered the parlor, took a seat near the open window where he could not see her, and resumed reading her book. In a little while she heard Mrs. Lyons voice on the piazza, but paid no attention until she heard Mr. Spaulding begin:
"Mrs. Lyons, I have something which it is my duty to tell you, which very deeply concerns Miss Warner."
May's first impulse was to go away, but when she heard, "I at first intended to speak to Miss Warner herself, but have concluded to let it come through you, or rather to tell you and let you do as as you may deem best," she concluded to remain. "It is the more difficult for me to speak, because I am placed in a false position- a thing not at all to my liking-and worse still, I have been, I may say innocently, guilty of an act which might be called underhanded; yet I had to choose between that and Miss Warner's welfare, and, for good or bad, I chose the former. If you condemn me I can but bow to your displeasure."
"I am sure, Mr. Spaulding, you would not be guilty of any wrong," said Mrs. Lyons.
"Thank you. Some four or five days ago I strolled down to the river, and there, under a tree which I knew to be a favorite haunt of Mr. Hilliard, I noticed a letter lying on the grass without an envelope. Very naturally, I picked it up, and a sentence caught my eye which put me in the false position I spoke of. I saw that I must read this letter, which I admit I had no right to do, or remain ignorant of something which concerns Miss Warner's welfare. The letter was addressed to Mr. Hilliard, and was from Mrs. Owens, the lady we saw in the boat last night. She seems in some unexplained way to have got the idea that Miss Warner is an heiress, which supposed fact she communicates to Mr. Hilliard, and tells him that here is a chance for him to recuperate his fortunes. She describes Miss Warner in a manner which it is really painful for me to narrate; in effect this-that her character is such that any well-dressed, well-spoken, and good-looking man, thrown in her way for a short time at a farm-house, could easily induce her to marry him. That was the substance of the letter, the remainder of it being taken up with advising him, in case he ever does secure a fortune, to give up his-his present mode of life. After reading this letter I acted on impulse and destroyed it, an act I have since sincerely regretted, for had I thought a moment I would have confronted him with the letter and said nothing to you about it, unless he had still chosen to remain in the house. That is all I have to tell. I feel keenly the dishonor of having read another's letter, but in the circumstances I could do nothing else."
"You have acted nobly," exclaimed Mrs. Lyons, "and for May and myself I thank you."
May waited to hear no comments on the tale she had heard, but silently went to her room, and not long afterward Mrs. Lyons followed.
About an hour before supper Willis returned. Mr. Spaulding still occupied the piazza, and Willis sat down too. They did not say much to each other, but in a short time Mrs. Lyons appeared and Mr. Spaulding, after looking at her and stealing a glance at Willis, arose and passed through the hall to the front of the house. Without a word she handed Willis a note. It was from May, and briefly informed him that one or the other must leave the house at once, and requested him to be the one. He read it several times.
126
"Why must I leave the house?"
"You are not compelled to, though if you do not, Miss Warner and myself feel that we must."
"For what reason-"
"That I decline to state; further than to say we have discovered your character and intentions and do not care to remain where you are. Not that there is or ever was the slightest danger," she added sarcastically.
"What are my intentions and character?"
"It is useless for me to explain things with which you are quite familiar, and I decline to do it."
"Is it not possible that you have been grossly deceived by some one?"
"Then all that remains for me is to make my arrangements for leaving at once. But before I do I would like to see Miss Warner a moment."
"She declines to see you."
"How can she when she is unacquainted with the fact that I have requested it?"
"I speak for her," was the angry response.
"As her guardian it is your right. I will get ready for leaving at once." It did not take him very long to make his arrangements. When he returned to the piazza and found it vacant he walked straight through the hall to the front of the house where Mr. Spaulding was sitting alone. The windows of May's room overlooked this place and she could both see and hear what occurred during the interview, and had no scruples in doing both. Mr. Spaulding looked up as Willis approached.
"I have come to bid you good-bye," said Willis.
"Indeed! Are you going to leave us?" He spoke one who felt relief. He had looked nervous when he saw Willis approaching.
"Yes, I very unexpectedly received a note from Miss Warner in which she said that one of us must leave at once. Did you know she had written such a note?"
"I assure you I did not."
"Now that you know it, can you tell me why she wrote it?" Mr. Spaulding was embarrassed by these straight questions and the speaker's look. To acknowledge that he knew the cause might lead to considerable trouble, and as no one was present he replied, though haltingly,
"I do not-"
"I presume then you are as greatly surprised as I am?"
"It is quite unexpected."
"Why did you so suddenly depart when Mrs. Lyons appeared a short time ago?" Driven at bay Mr. Spaulding exclaimed.
"What right have you to ask me these questions?"
"As you are not on trial, I suppose I have no legal right."
Mr. Spaulding felt quite uncomfortable at these words and at the whole interview, but he was very much relieved that the other had taken himself off, and in all probability would trouble them no more with his presence at the farm.
May had been an interested watcher during this "scene. She had not been greatly astonished at Mr. Spaulding's deliberate falsehood, for his true character had been dawning on her for some time. If what she had heard about Willis were true, they were a pair of bad men, and Willis at least was the bolder of the two. She began to think that she had allowed Mrs. Lyons to persuade, or drive her, into an act of unseemly haste in writing that note. Supposing that all she had heard about him were true, what of it? She was in no danger. His conduct had not been that of a fortune-hunter, as she conceived it. Fortune! a small enough fortune-he would have got from her-poor fellow. The longer she dwelt on the subject the stronger became her conviction that she had done a foolish thing and perhaps a wrong one. But as often as the thought came to her that she had been spoken of as one whom almost any presentable man could have for the asking, all else was lost in a storm.
Mrs. Lyons came in the room, and dropping in a chair, said, with a sigh of relief, "Well, he has gone at last; I saw him go."
"And we have acted like two geese," replied May, restlessly moving about.
"May!"
"We have."
"I acted all for your good," said Mrs. Lyons, beginning to cry, for the reaction had come. Her tears had no effect on May. They both indulged in them at times without exciting any particular comment. "And Mr. Spaulding-"
"Mr. Spaulding! I detest him!"
"I don't care," was the reply, mingled with free weeping. "You'll never get another such a chance. And this is all the thanks I get."
"I'd rather die than marry that creature!" and saying this May, too, began to cry. But when the supper bell rang they descended to the dining-room with no traces of the tears visible. The vacant place at the table gave May a melancholy feeling in spite of all she could do. He had never been much of a talker, save to her and little Isabel, and he was, of course, a worthless man, but she could not change her feelings toward him so suddenly.
"What has become of Hilliard?" asked Mr. Young, seeing that he did not appear as the meal progressed. The silence that followed the question was broken by Mrs. Lyons: " He has gone away."
"Do you mean he isn't coming back?"
"That is very sudden. Where has he gone?"
"I don't know."
"Jackson's," said Mrs. Larkins, shortly. Mr. Young looked at the faces of those about him and held his peace.
"But, mother, we will see him again; he will come to see us, won't he?" asked Isabel.
"No, you will never see him again." At this Isabel began to whimper, but her mother took her by the arm and said, "Isabel!" and the child quieted down, after a short catching of her breath. It was the most dismal evening they had ever passed at Larkins', and the day following was not much better. The day after that Mr. Young gathered together his belongings and departed for other scenes. Mr. Spaulding had the field to himself, but his opportunities of being alone with May were less than when both the other men had been present. But he had the gift of persistency, and was not discouraged at trifles. When at last Mrs. Lyons began to change toward him, he determined to bring matters to a crisis. He had been very patient and gentle with May's almost open snubs, and he would suffer them no longer. He waited until he saw her go into the garden alone one morning, and he followed her. She could not well avoid him now.
"Miss Warner, why have you avoided me so openly of late?" he asked.
"I-" she begun, but as a denial would, be an untruth she did not say anything further.
"I have noticed it, and it has hurt me very much.
127
I think you must know that I love you passionately, and I can endure this suspense and the pain caused by' your conduct of late, no longer. I think I can make you happy if you will be my wife; my love, my fortune, my all are yours if you will but take them, giving your love in return." His allusion to "fortune" was an unfortunate one.
"I cannot take them," she replied.
"Do not reject me hastily. Take time to think the matter over. I am willing to wait patiently if you will but give me hope."
"I can give you no hope."
"I will go away for a week-a month, as long as you desire-to give you time to consider the matter."
"It would make no difference. I could never accept your offer."
"Why?" His tone and manner began to change.
"You have no right to ask the question. But one reason is I do not love you, and that in itself is quite enough."
"You made me think so once," said he sneeringly. "I suppose you were amusing yourself at the time."
"Whatever I may have thought of you I never thought you would be guilty of such a speech."
"Is it any worse for me to speak of it than for you to do it? You began to change from the day that fortune-hunting Hilliard appeared."
"In the future you will have the kindness not to address me again. I wish our acquaintance to entirely cease."
"Oh, indeed! Have no fear. You have made a fool of me once; you'll never have another chance."
The distance between his love and his hate was very slight and perhaps they were near of a kin. He had loved her as long as there was hope that she might be his own; when that was seen to be impossible the love vanished. The petty spitefulness of his last speech took away any feeling, or tendency to remorse she may have been inclined to feel from the semblance of truth in his accusation. She was conscious that she had never encouraged him, but there had been a time when she did not discourage him. She had never loved him, but had once regarded him as a man of good principles-one calculated to make a woman happy in a commercial sense, if the word be admissible, for the idea she had had instilled into her concerning marriage was in reality a commercial one-to look for a man without bad habits and with some money. The talks she had had with Willis-especially the one wherein he had discussed marriage under the question of writing a novel-had opened her eyes, and she saw many things which in reality she had known before, but had not been.
She walked out of the garden, Mr. Spaulding accompanying her, but neither said a word more. He looked at his watch and saw that he had time to catch the ten o'clock train, made his preparations accordingly, and departed, without seeing Mrs. Lyons. When she heard of it she looked at May and asked:
"Did you refuse him?"
"Yes."
"Did you do right?" Mrs. Lyons was not so imperative now as formerly, for the girl was beginning to assert herself.
"Right!" May smiled, and it meant snore than words could have expressed.
"You may never have another such chance."
"Oh, Mary! When will you cease that kind of talk! As though marriage was a mere bargain. I am sick of it all!"
"Well, dear, I meant it all for your good."
"I know you did-as you see my good. But had I been guided by you I would have gone to wretchedness! Think of being tied to that man, and being compelled to live in the sphere of his religion!"
"It seems to me," said Mrs. Lyons feebly, plucking up a little spirit, "I've heard something like that before, when that adventurer was here."
This was a subject May would not talk about. Willis had exerted a powerful influence over her, an influence she had neither tried nor cared to resist, for it had seemed to draw her to higher levels of life, where she breathed a better air and had clearer vision. She did not realize this so much at the time as afterward, when he was gone. In her heart she felt him to be not a had man, but she would not allow this feeling to take definite form in her mind. Mr. Spaulding's tale, in connection with the fact that he had said nothing to her about his aunt at the next farm-house, was too plausible. She knew he was still at Jackson's and dreaded meeting him, yet for all that the fear was secretly a pleasing one.
The afternoon of the day of Mr. Spaulding's departure, the minister, Mr. Thompson, called to see him, and was surprised to learn that he had gone. Mrs. Lyons and May received him, and during the conversation Mrs. Lyons said:
"I suppose you are happy now that your church is out of debt. It was very generous of Mr. Spaulding to make up the deficit."
"I do not quite understand you?" queried the minister.
"Did not he pay it?"
"No; he collected some money for us and gave a little himself, but he said nothing about making up the deficit."
"Oh!" was Mrs. Lyons' rejoinder.
"Did he promise to pay it?"
"Well, he said something about paying it."
"Perhaps he means to send the money, and I know," he continued with ministerial jocularity, "that our good little sister Warner here will take pleasure in reminding him of the good deed."
"I can do nothing whatever in the matter," said May, coldly.
"I think you can certainly do that to aid us," he answered with the persistence of a "good cause" beggar.
"No, I can do nothing."
"Well, well; think about it, at least," said the good man. "I know you have great influence over him," smiling slyly "and I hope you will exert that influence for good." There was some fire in May's eyes as she arose without a word and left his presence.
Life at the farm-house now was very monotonous. Mrs. Lyons was full of petty fault-findings and complainings; Isabel often fretted and was told she was a "tiresome thing," and Mrs. Larkins became rather snappish and disposed to assert herself. Had not she lost three good-paying guests? May was no longer light-hearted, and frequently was very depressed and melancholy. One day, when the weather was beautiful and the brilliant sky and sunshine in contrast with the life-less house, she got Mrs. Larkins to put her up a little lunch basket and she and Isabel started for the hills on a little picnic. They walked up the verdure-clad lane and May opened the gate which led out on the high road, which they had to cross in order to reach the lane beyond, leading up to the hills. While she was fastening the gate she heard Isabel cry out, "Willis, Willis!"
(To be continued.)
128
LIFE OF THE NEW CHURCH Various 1896
NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF the NEW CHURCH.
TERMS:-One Dollar per annum, payable in advance.
FOUR SHILLINGS IN GREAT BRITAIN.
THE EDITOR'S address is, Huntingdon Valley, Montgomery Co., Pa.
Address all business communications to Academy Book Room, Carl Hj. Asplundh, Manager, No. 1821 Wallace Street, Philadelphia, Pa.
Subscriptions also received through the following agents:
UNITED STATES.
Chicago, Ill., Mr. A. E. Nelson, Chicago Agent of Academy Book Room, No. 565 West Superior Street.
Denver, Col., Mr. Geo. W. Tyler, Denver Agent of Academy Book Room, No. 544 South Thirteenth Street.
Pittsburgh, Pa, Mr. Wm. Rott, Pittsburgh Agent of Academy Book Room, Tenth and Carson Streets.
CANADA.
Toronto, Ont., Mr. R. Carswell, No. 47 Elm Grove.
Waterloo, Mr. Rudolf Roschman.
GREAT BRITAIN.
Mr. Wiebe Posthuma, Agent for Great Britain, of Academy Book Boom, Burton Road, Brixton, London, S.W.
PHILADELPHIA, AUGUST, 1896=127.
CONTENTS. PAGE
EDITORIAL: Truth Rules by Use 113
Enlightenment by the Word (a Sermon) 115
Education for Heaven and for the World (an Address) 117
Meeting of Priests in Philadelphia 119
Charity in Games (a Thesis) 122
College of the Academy. Report 122
THE GENERAL CHURCH:
The Secretary's Report; Treasurer's Report 124
Letter (chapter IV) 125
EDITORIAL CHANGE 128
LIFE OF THE NEW CHURCH:
MARRIAGE; BIRTHS, DEATHS 128
EDITORIAL CHANGE.
THE Rev. E. J. E. Schreck having reigned the editorship of NEW CHURCH LIFE, the Rev. George G. Starkey, by appointment of the Chancellor, will hereafter have editorial charge. His address is, Huntingdon Valley, Montgomery Co., Pa.
THE ACADEMY ON THE NEW CHURCH.
Philadelphia.-ON the occasion of the celebration of New Church Day (June 19th) by the Academy at Huntingdon Valley, fifty new members were received with the right hand of fellowship by Bishop Pendleton, into the Particular Church of the Academy in Philadelphia.
ON June 21st Bishop Pendleton administered the Holy Supper, in Philadelphia, to forty-five communicants. In the afternoon he conducted a memorial service in Huntingdon Valley, for Dr. Starkey, deceased June 18th.
ON June 28th Pastor Rosenqvist, of Berlin, preached to the congregation sin Philadelphia on "The Lord the Source of Life" (John, xiv, 12); this service closing the season in town. While in Huntingdon Valley Bishop Pendleton administered the Holy Supper to forty-five communicants. In the latter place, in the afternoon, he conducted a Memorial Service for Mrs. Mary A. Glenn, deceased June 24th, the interment having taken place on the 26th.
A PRIEST'S Council was convened in Philadelphia, in June by Bishop Benade, at which eighteen Priests and four Candidates were present. The meetings occurred on the 24th, 25th, 26th, 29th, and 30th, and the subjects considered were: 1. "The Perpetuation of the Priesthood" 2. "The Relation of the Two Churches (the Academy and the General Church); 3. "The Relation of the Pastor of a Society to the Head-Master of an Academy School in the same location," and 4. "The Editorship, Management, and Future of New Church Life," and at the same time "The Advisability of establishing a Magazine, or larger periodical." (See page 119 of this number.)
SUNDAY services in Huntingdon Valley will be continued during the summer, beginning at 11 A. M., but none will be held by the congregation in Philadelphia during the hot weather. All doctrinal classes also are suspended. Also, in town, the Monthly, Meetings for payments for Church uses are suspended, but will be continued in Huntingdon Valley as usual, occurring on the first Monday of the month, other. Monday evenings being devoted to informal meetings of the club members.
ON July 20th at a business meeting of the Social and Civic Club, it was voted to authorize the Board of Trustees to purchase the building which has been in use in the Settlement for church and school purposes, on terms agreed upon with the owner, Mr. John Pitcairn; and it was voted to further authorize the Board to issue four per cent. bonds to the amount of $10,000, secured by mortgage on the property.
CANADA.
Berlin, Ont.-THE closing exercises of the Berlin School were held June 16th. Rewards were given to deserving pupils. In the morning of June 19th, special services were held, and in the afternoon a picnic on the school grounds, and in the evening a supper and social.
THE CHURCH AT LARGE.
Massachusetts.-THE friends of the New Church in Worcester have organized an association, to be called "The Worcester New Church Association." It is divided into three heads, namely, Religious, Literary, and Social. A number of the members are members of other churches, but are interested in our doctrine. The correspondent to the Messenger says "It seems rather strange that the New Church has not made greater progress in this city."
Rhode Island.-THE Rev. H. Clinton Hay has tendered his resignation as the pastor of the Rhode Island Society, to which he had ministered for seven years. He has accepted the pastorate of the Brockton, Massachusetts, Society.
Washington, D. C.-IT has been decided that the National Church shall be kept open all the year, especially as the Convention of the Christian Endeavorers will be held in Washington this year. "There was some talk of inviting ministers attending the Endeavor Convention to preach . . . but this hospitable idea was abandoned, owing to a doubt whether, as Trustees of a National Church, we had a right to invite ministers of other denominations into the pulpit."
GREAT BRITAIN.
Manchester.-THE twenty-fifth annual meeting of the Manchester New Church Printing and Tract Society was held in North Manchester on the 12th of May. The Rev. W. T. Stonestreet presided, and about fifty members and friends were present. The report shows that very active work has been done. Thirty volumes of works by New Church authors have been presented to three public libraries in Hull.
THE annual meeting of the New Church College was held at Islington on June 3d.
Arrangements have been made for the study of Hebrew and the Latin of Swedenborg, for the especial benefit of ministers of the Church. The Rev. I. Tansley, B. A., was appointed tutor.
London.-THE annual meeting of the Swedenborg Society was held on the 9th of June, Mr. Richard Gunton presiding. In his address he pointed out that the Swedenborg Society in America is surpassing the efforts of the English brethren in disseminating the Writings. "He referred to the danger of losing faith in the Inspiration of the Word, and showed the necessity for the Writings to maintain the integrity of the Word and perception of its Divinity. Mr. Speirs gave comparative statistics on the distribution of the Writings and a list of the libraries and other institutions which have received them in gift. His report included a very interesting record of presentations of the Writings made in foreign lands-Dr. Mojola Agbebi, Dr. Sarruf, of Cairo; Jagadis Chandra Roy Chowduri, of India; and Sambon Jarrah (Christianized as Samuel Francis Owen), of West Africa.
Rev.J. Tanley, who is working on the translation of The Apocalypse Explained, was appointed to revise The Apocalypse Revealed. It was resolved that the sum at the disposal of the Committee on reproducing the Swedenborg Manuscript, be paid over to the Treasurer of the General Convention in America, co-operating with the Academy in the work.
AUSTRALIA
Sydney.-THE Fifth General Conference of the New Church in Australia was held in Sydney, on April 4th and following days. Seven years had elapsed since the last meeting of conference. Four Societies were represented, namely, those of Adelaide, Brisbane, Melbourne, and Sydney. There were thirteen delegates and about ten visitors, who took part in the deliberations. The Rev. W. A. Bates was elected President, and the Rev. A. E. Beilby, recently arrived from England, Vice-President. The Australian Societies show an aggregate membership of three hundred and forty persons, while there has been an attendance at their services of only about half of that number. The Rev. W. A. Bates was appointed an Ordaining Minister. The Conference declared itself in favor of a meeting in 1899-three years hence.
True love 1896
New Church Life
Vol. XVI. No. 9 PHILADELPHIA, SEPTEMBER, 1896=127. Whole No. 191.
True love is love to the Lord; and true life is the life of love from Him, and true joy is the joy of this life.- A. C. 33.
SILENCE IS GOLDEN Editor 1896
EDITORIAL.
LOVE is the essential of life, and in the Golden Age love to the LORD and its derivative, mutual love, actuated every one. Whatever the neighbor did was the means of exciting some affection of the good of love to The LORD, because the LORD was seen in all things, especially-in all human life, which was but a finite reflection of His Infinite Life; and thus the forms which from without impressed the sensorium of man excited into activity the inner sensory with its affections, all derived from love to the LORD from the LORD. With the minds and souls of all men like so many mirrors reflecting the Divine Love the LORD was visible everywhere.
To the man of to-day the picture of the state of that Church presents itself as a lovely ideal, so lofty as to seem beyond hope of attainment. Yet we have the consolation of knowing that from the first creation the golden principle of love has never been suffered wholly to fail from earth, for with it would have perished human life. Yea, to preserve it the God of Heaven-Love Itself-descended to earth and clothed Himself with a finite recipient form by which love could still manifest Itself and be implanted anew in men when the old forms and media no longer sufficed. And by the mighty Power acquired by Redemption the LORD is able to keep alive in every human heart the spark of that celestial fire which gives man the faculty of living or of becoming alive.
But how has that golden gleam been defiled and covered ever by the accumulations of ages of evil! What a desert has taken the place of that first fair garden of God! Nevertheless the wilderness may yet be cleared of its ravenous and poisonous creatures and noxious weeds, and, once more life and beauty flourish, if man will but use the means furnished in the truths of faith placed at his command, revealing the way of life.
Truth has power over evil, because it reveals the quality of both evil and good, the unloveliness and hatefulness of the one and the beauty and winsomeness of the other; thus it reveals the distinction between the internal man, whence flow all heavenly affections, and the external man where reside all evil affections; and shows how the disorder and ugliness of the one may be changed and it be brought into harmony and correspondence with the other.
It is the inverted state of the external or natural man which prevents this world from being a paradise such as existed in the Golden days, and by the reformation of the natural man the return of that elysian time will be assured. The natural man is full of envy, malice, unmercifulness, deceit, revenge, hatred, and all uncleanness; and from it arise a noisome stench and clamor, the breathings of filthy lusts and cupidities going forth in swarms of noxious vapors, or phantasies. It is the clamor of the natural man which hinders the hearing of the voice of truth; its miasmas dull the perception of the pleasantness of truth. But if there be love, or the beginnings of it, established in the internal man, its commands will penetrate even to the external, where the LORD has stored up serviceable things of even natural thought and affection which may be bent to the use of the internal. Thus from love the internal asserts its rule and supervises the external and reduces it to quiescence.
Silence is golden. He in whom there is some trace of the golden quality of love desires the truth, at whose command the proprium must he quiet. But this submission is not readily yielded. The life of the natural man is the only life of which we are conscious, and to give it up seems death. That life is mixed in quality, some of its affections being innocent in form and serviceable to the spiritual; while others are wholly and irredeemably bad. The coming of the truth discovers the differences between them and causes separation; and because even those natural affections which are good in form must give up their merely natural quality and come under the dominion of the spiritual mind, it seems as if the natural must die altogether and with it the man himself. But the good affections then first begin to live when they yield their life to that of the spiritual, the golden quality of which is imparted to the internal man by the LORD as man resists and thus removes evil in the external. Then the silence of the would-be independent natural man in the presence of the spiritual becomes indeed golden.
Most manifestly does the golden quality of love appear in the silence of the natural man at the presence and even assault of evils of the neighbor; whose natural may for the time be turbulent and rebellious. The truth, in which is love, exposes the presence and nature of evil only that it may be removed and condemned to hell, where it belongs. But the separation and condemnation are not to apply to the neighbor, who may be in evil; only it so appears if be confirms and justifies and makes the evil his own, and so separates and judges himself, ceasing to be the neighbor in any interior sense of the word. Criticism is the discerning between good and evil and between truth and falsity, and in it there should he silence on the part of the natural man and its evils: from evil good cannot be seen, but from good evil can be seen. On our part there is no call for the natural man to raise a clamor over another's evils, for their removal lies between him and the LORD, Who alone, by His Truth, has power to induce quiet in the natural man, and by the same means to protect from assault by those evils that in us which is from Him, namely, use. If anger, condemnation, revenge, or even undue grief are aroused in us by evils in others, we may be sure that it is the natural man in us which is being incited to the disturbance and outcry, not by the angelic companions nor from the innocent natural affections, nor yet from the rightful ruler, the internal man. On the other hand, if the inclination to duty, or even the impulse to charity in the form of its benefits and kindnesses, be checked by merely natural affections and repugnances, we may recognize the influence of the natural man and reduce it to quiescence, in order that our actions may be freely animated from a deeper source, the internal.
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When the natural man is allowed his voice in our doings how often do we fail of meeting opportunities which improved would mellow the heart-tones and gild the clouds of natural life. If we love the neighbor and love the truth, let the natural man keep silence in the presence of the Divine Truth and its eternal, Providential operation.
The cares and deprivations and trials of natural life that make turmoil where there should be calm and tranquillity, will yield, and the silver utterances of truth bring forth golden fruit in the soul, if only there be love in the heart. And the LORD implants the seeds of love in every man, and nurtures them into life if only man makes a plane by obedience to the truth and by compelling the external into silent submission to the King and Lawgiver. When man ceases from self-will and self-intelligence to seek heaven in his own way, or to make a heaven of his own, man comes into the hallowed sphere of the temple of Divine Truth, where all is holy calm and serenity and peace. "The LORD is in the Temple of His Holiness, be silent before him all the earth."
celestial of love 1896
The celestial of love is such as not to want to be its own but of all; so that it wants to give all things which are its own to others.- A. C. 1419.
OMNIPRESENCE OF GOD Rev. FRED. E. WAELCHLI 1896
"If I ascend into heaven, Thou art there; and if I lay me down in hell, behold, Thou art there" (Ps. cxxxix, 8).
THE LORD is omnipresent in all the heavens in all the hells, in the whole world of spirits between heaven and hell, and throughout the created universe, with its myriads of suns and myriads of myriads of earths; yea, more particularly, He is present with every angel, spirit, I and man constantly and perpetually, and this in the minutest particulars of affection and thought.
The omnipresence of God. How grand and wonderful a theme for meditation! And yet how little, perhaps, do most of us turn our attention to it, although it is so important to our spiritual well-being that we should do so.
That God is omnipresent is acknowledged in every religion; hence in every religion they pray to God, that He may hear, also that He may see and have mercy; which would not be the case unless they believed in His omnipresence. But this belief with most men at this day does not go beyond the profession of the lips. The present is a sensual age, wherein all things are subjected to sensual investigation, and that which cannot be made subject thereto is forthwith rejected; and amongst the things rejected is the idea that God is omnipresent. There are some who indeed do seek to explain the omnipresence of God, describing it as a force of life everywhere present and operative; thus they consider God to be nothing other than a diffused force; and this is nothing less than a denial of God Who is a Divine Being, or, more definitely, a Divine Man. A few there are, among the simple in mind, who firmly believe that God, the Divine Man, is everywhere present; they do not understand how this can be, nor do they seek to understand it, considering it to be a matter beyond human comprehension; these, if they at the same time obey the LORD'S Commandments, will be saved.
The omnipresence of God is not, however, a subject which man cannot in a measure understand; he cannot, it is true, learn to do so from sensual investigation, nor by any exercise of self-intelligence, but he can from the LORD'S Own Revelation, as He has given it in the Doctrines of His New Church. The truths concerning the Omnipresence of God revealed in these Doctrines will lead those who are willing to be led into a higher reverence of the LORD'S Divine Majesty and Glory, into a fuller realization of His ever-present Love and Mercy, and thus into more interior love toward Him, and at the same time into greater humility before Him.
He who would understand the Omnipresence of God must first of all acknowledge that He is the Divine Man, the LORD JESUS CHRIST, the one only God of heaven and earth, Who in person dwells in the midst of the sun of the spiritual world above the heavens. This one only God is Love itself and Wisdom itself, and these two constantly proceed from Him and are everywhere present; and where these are there also He is. The sun of the spiritual world, in which He dwells, is the first proceeding of His Love and Wisdom, and from it these two essentials proceed and are omnipresent, just as heat and light proceed from the sun of our natural world.
The second essential to the comprehension of the Omnipresence of God is that man learn to think spiritually-that is, to think above the limitations of space. In spiritual things there is no space as there is in natural things, and therefore he who holds his thoughts hound by ideas of space cannot comprehend the Divine Omnipresence. Spiritual thought derives everything appertaining to it not from space, but from state. State is predicated of love, of life, of wisdom, of the affections, of the joys thence derived; in general of good and of truth. An idea truly spiritual concerning those things has nothing in common with space, being superior thereto, and seeing the ideas of space under it, as heaven sees the earth. But whereas angels and spirits see with their eyes in the same manner as men do; and as objects cannot be seen but in space, therefore in the spiritual world, where spirits and angels are, there appear spaces like the spaces on earth, which, nevertheless, are not spaces but appearances; for they are not fixed and stationary as on earth: they may be lengthened and shortened, changed and varied; and, as they cannot be determined by measure, they cannot in that world be comprehended by any natural idea, but only by a spiritual idea. A spiritual idea concerning distances of space is no other than as concerning distances of good or distances of truth, which are affinities and similitudes according to their state. The angels, then, in thinking of the Omnipresence of God, do not think of His presence in space, but of His presence in states; and man also can think thus, and comprehend the Divine Omnipresence, if he will admit something of spiritual light into his thought. The reason why a man may comprehend it is because his body does not think, but his spirit; thus not his natural but his spiritual man.
But although the Divine is not in space, yet it fills all spaces of the universe. For where there are spaces there are things or objects, and all objects have conditions or states; and where there are states there the LORD is present constantly creating, protecting, and supporting. The LORD is therefore present in the states of all men, and also in the states of their surroundings, wherever they may be in space.
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As already said, the LORD is present with man by means of the love and wisdom-or, what is the same, by means of the good and truth-which proceed from Him as the Sun of the spiritual world. The man of the Church must not, however, thence conclude that the Divine presence with him is not the presence of the LORD HIMSELF but only the presence of something of that which proceeds from Him. The love and wisdom going forth from God are the very Essence of God. God is a Man, and His Essence going forth cannot be other than in the Human form, in the Divine Human form. Therefore wherever the love and wisdom of the LORD are, there the LORD in his Divine Human, the Divine Man, is present. Where the LORD is present, there He is with His whole essence; and it is impossible for Him to take some of it away, and thence to give a part to one and a part to another; but He gives it whole, and affords man an opportunity to take, little or much. He says also, that He has an abode with those who do His commandments; and also that the faithful are in Him and He in them. In a word, all things are, full of God, and every one takes his portion from that fullness. It is similar with everything general, as with the atmospheres and oceans; the atmosphere is such in least parts as in the greatest; it does not dispense a part of itself for the respiration of man, and a part for the flying of a bird, nor a part for the sails of a ship; but each takes thence its portion, and applies to itself as much as is sufficient. The case is also the same as with a granary full of corn; the owner takes from this his provision every day, and the granary does not distribute it.
The LORD is omnipresent with the angels in heaven with men in world, and with the devils in hell. With the angels in heaven He is present in the good and truth which they receive from Him; consequently He dwells with the angels in what is His Own; His presence with them is an eternal one; they dwell in Him and He in them. With men in the world the LORD'S presence is with some internal, and with others only external. It is internal with the good, but only external with the evil. The LORD'S presence is external with the evil because they are not willing to receive Him. This truth is most clearly illustrated by these words of His: "Behold, I stand at the door and knock: if any one will hear my voice and open the door I will come in to him and will sup with him, and he with Me." With all the evil and unregenerate the LORD is constantly standing at the door seeking admission; His knocking at the door is His wondrous leading and teaching of man, by which he ever seeks to so dispose him that he may open. If man will heed that knocking, and by the shunning of evil open the door, then can the LORD enter and be present with him internally, as He is with the angels of heaven; the coming of the LORD is then effected in him.
To the end that He may effect His presence and His Coming with man, the LORD has given His Holy Word. The Word is the LORD, and when man learns the truths which it teaches, then the LORD is present with him in that truth; and when man admits that truth into his life by doing it, then does the LORD effect His Coming in him, and is present in him interiorly. The LORD is present also with the devils of hell, and although it is a most external presence, yet He is constantly there; for the LORD governs the hells and keeps them in order, and this could not he without His presence.
Thus we see that with all states, both good and evil, the LORD is present. "If I ascend into heaven, Thou art there; if I lay me down in hell, behold, Thou art there."
The LORD is constantly present with every man in all his states, both heavenly and infernal. When man is in good, and thereby in the enjoyment of heavenly happiness, the LORD is with him, for the LORD is in heaven; and again when man falls into evil, and indulges in the infernal lusts of self and the world, the LORD, too, is there to save him, for He is also present with the hells. "If I ascend into heaven, Thou art there; if I lay me down in hell, behold, Thou art there."
That the LORD is omnipresent is a truth of the greatest importance to the man whose desire it is to come into conjunction with Him. The thought that the LORD is ever present, in every moment of life, seeing all actions and knowing all thoughts and intentions, should lead man more fully into a life in accordance with His will, just as a child when it knows that its parent is present and observing seeks to do that which it knows to be the parent's will. It is not difficult for him who is willing, to cultivate a perception that the LORD is constantly present, and such a perception is a wonderful source of strength and power in the effort to come into a life of order, which is a life of good. When man is in the performance of his daily work, and there comes to him a desire to act unjustly, unfaithfully, or insincerely in some matter pertaining to it, and, if while he is deliberating upon it, or even seeking to do it, the thought comes to him: "The LORD is here; He sees me; He knows what I am thinking and seeking to do"-will not that thought be a wonderful power to aid him in saying: "No, I will not do this." Again, in the life of the home, suppose there arise the temptation to indulge in affections and thoughts which are destructive of conjugial love, or to omit the duties which consort owes to consort, or to be negligent in the true education and training of children, will not the thought, "The LORD is here," most powerfully tend to dispel such states, and to awaken the resolution to bring all things of the home into that order which the LORD reveals as well pleasing to Him, so that it may truly become a mansion of heaven, in which the LORD interiorly abides; a home where the LORD does not stand at the door, but where He sits down and sups with those who are within.
And in the things of worship, how necessary is it not that man should in these feel the presence of the LORD? How many of us have felt it in the worship in which we are now engaged? When we knelt in prayer; how many felt that they were kneeling in humility in the very presence, before the very throne, of their LORD and King; and as the words of the prayer were uttered, how many were consciously aware that they were addressing the LORD, and that He heard the words? So, too, in uttering His praise in song, did you sing to the LORD, meaning what you sang, conscious that He hears? Or was it a mere expression of words, a mere form, containing no spiritual soul? And again, during the reading of the Word, and the preaching of this sermon, how deep was your realization that the LORD was in your midst teaching you, speaking to you?
Let all seek to come into an ever fuller realization of the constant presence of the LORD, and thereby into an ever more earnest desire to live the life of order into which it is His will that all should enter. As we come more and more into this life, the LORD becomes more interiorly present in us, imparting to us the heavenly blessings of innocence and peace; Innocence, because this is the esse of every good, and peace, because this is the blessedness of every enjoyment which is of good.- AMEN.
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PRAYER.
O LORD JESUS CHRIST, help us, we pray Thee, that we may more fully realize that Thou art Omnipresent, and that in all states of affection and thought Thou art near, seeking to lead us to the reception of Thy heavenly kingdom. May we by this thought be led into the earnest desire to do that which is well-pleasing in Thy sight, and so enter into the blessed state of the angels of heaven. Turn our hearts to Thee, so that as Thy children we may learn to depend entirely upon Thee for our guidance and support. In states of trial and temptation, when the hells assault and threaten to over-power, may we not forget that Thou art near, and that hell has no power in Thy presence. And when deliverance has come, and with it brought the blessings of innocence and peace, may we humbly acknowledge that these are not of ourselves, but the merciful gifts of Thy eternal and omnipresent Love.- AMEN.
Jehovah is 1896
Jehovah is in love and charity; but not in faith unless it is the faith of love or charity.- A. C. 709.
MEETING OF PRIESTS IN PHILADELPHIA 1896
THE FOURTH DAY.
THE meeting of priests in Philadelphia, the first three days' transactions of which were given in summary in the August Life, occupied the fourth day (June 29th) in considering, The Relation of the Two Churches, the Academy, and the General Church of the Advent of the LORD. The difficulties and obscurities which have existed in the minds of some of the ministers and laymen were well brought out at this meeting in a paper read by Pastor Odhner, and by the ensuing discussion. It was made evident that in the mind of Bishop Benade no essential difficulty on this had existed, and by means of most free questioning on the part of some of the younger priests, and by equal freedom of response by the Bishop and others, much of the obscurity was removed. It was at least made easy for all to accept the present policy of the Church recognizing the two Churches, and to go forward on the lines of existing uses and organizations, leaving to Providence the further enlightenment of such particulars as may not as yet be wholly clear.
For the elucidation of the subject, and as a matter of record, there follows herewith a connected summary of the chief points of difficulty presented, together with an outline of the answers thereto as they came from the Bishop and others, thinking and speaking in the light of a common sphere of seeking for the truth.
One chief source of confusion as to the true relation of the Academy and the General Church has been the apparently similarity of the two bodies. They have both the same general principles of faith, have each a priesthood of almost identical composition, with the same man as present Chief Priest of both, and having to a considerable extent the same Church membership.
According to this appearance, here are two general Churches, distinct as to organization, but not as to doctrine; yet in the Ancient Churches it was diversity of doctrine alone which gave rise to different forms of the Church, all of which were one as to the essential, which is charity. Is there not involved, it is asked, an inversion of this two-fold law of unity and diversity when we take as the basis of division between the two Churches, difference as to the form of use, the common doctrine being the same? The answer to this is, that though charity is one, it has many derivative forms, which are uses-i. e, affections of use; these clothe themselves with their appropriate truths, whence arises variety of doctrine. If there be difference of use there must be difference of doctrine, though in both the difference will be one of application, not of essence.
But it is asked, Do those Churches differ as to use? Or has not each of late adopted that of the other, causing a transposition of use? The Academy at first adopted the use of proclaiming the Second Coming of the LORD, and the Divine authority of the Writings by which that Coming is effected. Does not the General Church now make this its special mission? On the other hand, the original use of the General Church was the maintaining of external worship, pastoral instruction of its members, and the development of the heavenly life. Is not this use practically identical with that which now takes first place in the work of the Academy, namely, interior pastoral work or the education of men and women for the life of conjugial love and regeneration? Does this not show that either Church alone is competent to cover the whole field? Ought not the failure of the General Church adequately to support its priesthood and officials to be taken as an indication that it is not properly an independent Church, but a department of the Academy-a Missionary department, and also a sort of outer court whence the Academy may choose members? Are not the two uses of evangelization and education really inseparably connected, and is not one organization sufficient and most expedient for both? Were it not for the coincidence of the government of the two Churches being vested at present in the same person, would not a manifest disorder arise in the form of a conflict of jurisdiction? Why not make the jurisdiction one by having one Church and one head?
In reply the Bishop first of all enjoined the members not to discuss doubts, for doubts throw no light and lead to nothing. We cannot doubt whether or not there are two or more Churches, for the Writings give us the clear doctrine that in the New Church, as in the Ancient, there are various Churches. (See A. C. 3451; A. R. 65, 66.) Under the Divine Providence we have these Churches and are in them and of them. It remains for us only to understand what those Churches are and our relations to them.
The subject must be considered not from persons but from use. A Church is a Church from doctrine and from life, thus from use. As there are three forms of love among men-love to the LORD, love to the neighbor, and the love of good works-so there are three states of life, three general forms of use, and three classes of men of whom these are predicated. Thus there are three heavens, each of which must have its own external on the earth as its ultimate resting place; and hence there must be three grand divisions of the Church, or three general Churches. The development of each of these makes one with the development of its use. The use of the Academy is a celestial use, the education of the young; and thence is the increase of that Church. The use of the General Church is a spiritual use, the preaching of the Gospel of the Second Coming spiritually understood; and the increase of that Church will he largely from the Church at large. The use of the third Church may be represented by Convention, in the preaching of the general teachings of the New Church; and its increase will be chiefly from the Old Church.
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Each Church provides for its own perpetuation, and in its own way, which is in the line of its own use.
Taking a view of the historical facts, the Academy was founded on a new principle of organization. Previously Church formation had proceeded on the ground of union for the sake of external worship, and also for missionary work among those of the Old Church. There was a general acknowledgment of the LORD, but He was not seen clearly in His own Divinely Human Form of Love and Wisdom, as revealed in the Writings. The Academy was formed on the basis of a distinct acknowledgment of the LORD in His Second Coming in the internal Sense of the Word; and the Church so formed assumed the use of propagating that doctrine by the pulpit and by the press. This involved the preparation of ministers; but it was soon found that the preparation, to be thorough, must begin earlier than with the theological school; a college and primary schools were added, and thus was developed, by easy and natural growth, a realization of distinctive New Church education, grounded upon fundamental instruction in the general truths of the Heavenly Doctrine and upon habits in accordance therewith.
There was not at first, and there has not been since, an adequate recognition of the celestial quality of that use, but it will be recognized, for it is recognized in heaven. Its legitimate fruit is a state of life in which the interiors of doctrine are seen from an affection which shines from the genuine light of truth.
The spiritual doctrine of truth also is an extended one, and in its application it may appear as if it were the same as the celestial, for it is derived thence, and it is good as to its interior. But good or charity is not the same with one person that it is with another, though it may appear similar. With different Churches there will be different qualities of affection and Thence of doctrine. The General Church will lead men into the acknowledgment of the LORD in His Second Coming-to see Him in every portion of the Writings; the Academy will lead to a particular application of those truths to uses of life in which the LORD will then appear everywhere present. The use of education is a universal one, and the Academy may perfectly well train ministers for any field and qualify them to minister to any Church. Each priest will appropriate the training according to his individual affection of use. The General Church will not only get its increase among the universal New Church but also by means of the Academy instructing its children and youth.
The Academy not only provides for the education of children but also of teachers; thus the use is a universal one. It cannot be performed indiscriminately. Parents alone cannot do it; they ask the school to do it for them, and the children so educated might be of any one of the different Churches, for education is a universal use. The Academy Theological School is competent to educate the ministers for the different uses represented by the different Churches. When the work of education is thus delegated to the schools the parents still have a responsibility, but it is essentially in the line of shunning the evils in themselves which would interfere with the work. This leaves the school free to grow.
The development of the Academy's use has been a gradual one. The operation of Providence can sometimes be seen from behind. The use was not foreseen from the beginning as it is now; yet the first principle that was adopted was that upon which all the advance has been made, namely, that the uses of charity are needed as well as those of piety, and the failure to see this has been the cause of much obscurity. The doctrine of good is a comprehensive one, and contains thousands of things which unfold only in the light of perception which comes with application to uses of life. Growth often seems to bring obscurity because it opens up new principles and applications which at first are not seen clearly. There has been no exchange of uses on the part of the Academy and the General Church, but really a growing distinctness of uses and thence a more clear definition of them. With that comes the necessity for distinct organized forms for the ultimation of uses. The perception of the distinctions will tend to remove the desire of any one to belong to any other Church than that the use of which represents the love to which his affection belongs. The difference we find in the Churches we find in human society. Each man has the capabilities of the larger man represented by the community, but not all these can be developed in him. Each has his own form of affection or use.
To the question as to whether members of the Academy might not properly belong to the General Church and support its uses, Bishop Benade said that it is the duty of the members of the Church to act in freedom according to reason. It is orderly to support what one loves. There seemed to be a general consent that whatever might be the ideal external means by which the uses now represented by the General Church should be performed, those uses should not be suffered to lapse; but that a responsibility rests upon those who recognize them.
It may well be stated here that on this occasion, as throughout the meeting, there was not only the fullest and most unanimous recognition of the guidance and superior illustration of the head of the meeting and of his prerogative to dictate the policy of the Churches represented by those present, but also a practical realization, by all, of the benefits of the instruction thence resulting, calling forth unreserved expressions of gratification. The assembly was referred to as being like a class with the Chief Priest as teacher, and the value of this instruction and of the contact of minds devoted to the advance of the Church, received very emphatic testimony, and the desire for the regular recurrence of such opportunities was evidently intense. Attendance at such gatherings was said to be worth making every sacrifice for.
It may also be stated, as before intimated, that this does not profess to be a full nor a wholly accurate report, but is simply the effort of the Editor to convey to the readers of the Life the impressions and instruction received by himself.
CHURCH IN MIDDLEPORT AND POMEROY, OHIO 1896
The General Church.
AN interesting and encouraging event in the history of the Church took place in the month of July, this year, when all the active members (without an exception), of the Middleport and Pomeroy Society, applied for, and subsequently have been granted, membership in the General Church of the Advent of the LORD.
The New Church in this region of Southeastern Ohio counts its beginning from the year 1818, when the families of John McQuigg, John Sherman, and William Hobart emigrated to this place from central New York, where the Rev. Lewis Beers had introduced them to a knowledge of the Heavenly Doctrines of the New Jerusalem.
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From these three faithful pioneers have sprung the majority of the present members of the Church-in Middleport and Pomeroy.
It was here that the Rev. John Randolph Hibbard received the Doctrines of the New Church, in the year 1836, and began his long and useful labors in the Ministry. His father, the Rev. E. R. Hibbard, was converted to the Church two years afterward, and was also ordained into the Priesthood. At this time the members of the Church dwelt scattered in various parts of Meigs County, but were organized into a Society, "the Rutland Society," in the year 1839, by the Rev. M. M. Carll, formerly of Philadelphia, but then of Cincinnati. This Society now joined the "Western Convention," and subsequently the Ohio Association, and were ministered to, from time to time, by the Rev. Messrs. David Powell, J. P. Stuart, E. A. Beaman, Ch. Giles, Th. Edson, and others. The Hon. T. A. Plantz resided here, and officiated for a long time as leader and lay-preacher.
It is especially to the labors of the Rev. David Powell that the Church here owes the inclination toward an interior and orderly reception of the Doctrines and the life of the Church, which for many years have characterized some of the members-an inclination which years of lay-preaching, neglect, externalizing, and strenuous opposition have not been able to eradicate.
In the year 1876 the Society was visited by the Rev. William H. Benade, who introduced as their first resident Pastor the Rev. Richard de Charms, now of Denver. Mr. De Charms remained here for about two years, and then the Society was without a Pastor until 1882, when the Rev. Ellis I. Kirk settled here, remaining for a couple of years. The influence of the Academy of the New Church now began to be more active in the Society. Some of its members had become teachers in the Schools of the Academy, and some of the children of the Church in Middleport attended these Schools Students of the Academy were invited to spend their summer vacations here, and the Society has thus, in the last few years, enjoyed the services of Messrs. H. Synnestvedt, Alfred Acton, J. E. Boyesen, Charles Doering, and of Mr. R. H. Keep the present resident Minister.
Though associated in this manner with the Academy and the General Church, the Society did not sever its connection with the Ohio Association and the General Convention until the year 1894. From that time until a month ago the Society has remained unconnected with any general body of the Church, not yet being ready to seek admission into the General Church of the Advent, owing to the fear and reluctance of certain members. In the meantime the Church in the twin cities of Middleport and Pomeroy has been waking up to new life and activity-such as it had never before enjoyed, the services being well attended, doctrinal classes and social life being instituted, and the young people becoming more and more interested in the teachings and life of the Church, under the earnest and efficient leadership of the Rev. J. E. Boyesen and his successor, Candidate R. H. Keep.
Such, then, was the state of the Church when the Secretary of the General Church, in the month of July, paid a long-deferred visit to Middleport. He found there the Rev. Charles Doering, of Philadelphia, who was visiting in an unofficial, but none the less delightful capacity. The occasion had been made one of a general reunion of past and present members of the Church in Middleport. Friends and relations (and nearly the whole Society is more or less related by blood) had come from far and near-from Pittsburgh, from Parkdale, from Washington, from Columbus and Cincinnati, from Sandoval, ill., from Kansas and Arkansas.
The Secretary arrived from Philadelphia via Chicago, on Saturday, -July 11th. On the following Sunday services were held in the neat Temple of the Society, three ministers officiating, clad in their clerical robes. The audience numbered sixty-five persons, all connected with the Church. The Rev. Charles Doering administered the Sacrament of Baptism to one infant and four adults. (Two of these, a man and his wife, are of African extraction, the first colored members of the General Church.) Mr. Odhner preached on the significance and mission of John the Baptist. The attention and the general sphere were intense, and the services were said to be the most solemn and impressive ever witnessed in the Church of Middleport.
In the evening an informal class was held in the Temple for conversation on spiritual and ecclesiastical matters. Questions were freely asked on subjects connected with the mornings sermon, and on the nature, organization, and government of the General Church of the Advent of the LORD. Doubts and fears were dispelled and instruction given, apparently to the full satisfaction of all present.
On Monday, July 13th, at 8 P. M., a feast of charity was given at the house of one of the members. Covers were laid for sixty persons. The tables were beautifully decorated with an abundance of flowers. Wine sparkled in the glasses, and eager, loving faces smiled upon one another. It was an unusual event in the long life of the Church here. The minister, Mr. Keep, proposed a series of toasts, Mr. Odhner responding to the cup to "The General Church and the Church of the Academy," and Dr. W. A. Hamlin, in a very earnest and thoughtful speech, to the cup to "The Laity in its relation to the Priesthood." Mr. Doering replied to the cup to "Conjugial Love in the New Church." A toast was also proposed to the "Pomeroy and Middleport girls," who had played so important a role in the history of this Society, and of whom there were three generations present at the occasion. A delightful feature of this and the subsequent socials was the sweet singing of a chorus of young girls, whose fresh, pure voices brought to mind similar choirs in the societies of Heaven.
The next few days were spent in social intercourse and conversations on spiritual subjects with the members of the Church and the visitors from a distance, who had come chiefly for the purpose of receiving instruction in the things of the Church. On Friday evening, July 17th, the friends met for an informal social reunion at the house of Mrs. William Grant, music and an address on "New Church Education" being the special features of the evening.
On Sunday, July 19th, Mr. Odhner preached again (in the morning) to an audience of sixty-seven persons. In the afternoon the rite of "Coming of Age" was performed for three promising young men, and the Sacrament of the Holy Supper administered to forty communicants. In the evening a farewell reception was given to the visiting pastor, who, at the same time, received applications for membership in the General Church, signed by all the active members of the Church in Middleport and Pomeroy. He, as well as the other visiting and resident friends, felt that the past week had been one of spiritual harvesting where others had sown, a time of fruition and delight and blessedness, a landmark in the history of the Church in this region-full of most pleasant memories and of promising signs for a hopeful future.
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All love is of the Lord 1896
All love is of the Lord, and not a whit of love is from man- A. C. 352.
ALLENTOWN DAVID H. KLEIN 1896
REPORT OF CANDIDATE DAVID H. KLEIN.
THE Society here has recently enjoyed a visit from the Rev. F. E. Waelchli, who kindly consented to preach in English and also in German. A former resident of the place and a friend of all the members here, the visit of himself and family was much enjoyed.
Except on the occasions above mentioned, I have conducted services here every Sunday, taking up, at the suggestion of the Bishop, the work on the New Jerusalem and Its Heavenly Doctrine, and delivering doctrinal discourses on subjects taken in a series. With the exception of seven days' vacation, the school for little children, which I have conducted, has kept up regularly, and the interest and conduct of the children has given me a great deal of delight. This has been especially so in classes in religious instruction, where the questions asked by them indicate states of affection for the ever-living historicals of the Word.
In the doctrinal class we have continued our weekly meetings for the study of the work on Heaven and Hell. One evening a week also has been devoted to a class in singing. We have learned a number of new selections from the Academy Church Music, and I have introduced them in our Sunday worship.
On Sunday, August 16th, we had a very beautiful service, held in woods a few miles out of the city, at a place called Helfrich's Springs. The woods are like a grove, and near by are a lake, a little river, and two magnificent springs of clear water. A spot on an elevated piece of ground was selected on which to build an altar. This was built entirely of unhewn stone, brought from the vicinity by willing hands. There was a reverent sphere about the building of this altar for the worship of the LORD in the very midst of the beauties of His wonderful handiwork. The lesson for the morning, taken from the work on Conjugial Love, seemed peculiarly appropriate to these surroundings. Twenty persons took part in this service.
On August 19th a concert was given at the home of Mr. and Mrs. Weirbach, preparations for the event having been going on for some weeks previously. Seven people took part, and their efforts were evidently thoroughly enjoyed by the others. After the musical part of the evening a social was held. Toasts were drunk, including one to "Conjugial Love," and were followed by appropriate responses and songs.
Last week a unique social entertainment was given at the home of Mr. and Mrs. Kessler. It took the form of a flower-guessing contest. From Chinese lanterns, hung about the room, were suspended cards, bearing each a problem which had its answer in the name of a flower.
Although the members of the Church here are not many in number, they are earnest and loyal, and this makes the work of a candidate among them very simple and full of pleasure.
DAVID H. KLEIN
life of faith 1896
The life of faith prepares the external man; the life of love causes him to be man.- A. C. 95.
TREASURER'S REPORT 1896
BALANCE July 20th 1896 $6.65
Received from Berlin members $8.00
" Toronto " 11.61
" Chicago " 4.00
" Philadelphia " 15.00
" Pittsburgh " 7.00
" Denver " 1.25
" Middleport " 19.25
" isolated " 3.00
69.11
Offerings at Greenford July 19th $7.90
" " Aug. 9th 8.92
16.82
Less Bishop's percentage 4.21
12.61
$88.37
Paid L. G. Jordan on account $25.00
" Minister's services and traveling
expenses at Greenford 23.80
" Minister's services at Erie 15.00
" Secretary's postage and services and
expenses at Chicago and Middleport $52 25
Less previously reported 33.00
19.25
83.05
Balance August 20th $5.32
Received and forwarded to the Bishop:
From Chicago members $2.93
" Pittsburgh " 2.00
" Denver " 1.25
" Liverpool, Eng., members 10.87
$17 05
W. D. UPTEGRAFF, Treasurer.
LIBERTY AND ATLANTIC AVENUES,
PITTSBURTH, PA.
GEORGE R. STARKEY, M. D. 1896
Communicated.
THAT development of principles of truth that constitutes the inner life of the LORD'S Church and makes its real history, is not possible without human instrumentalities; and therefore the lives of the men whose careers and uses have been bound up with the Church, belong to posterity and to its servant the future historian of the Church. The life of Dr. George R. Starkey, whose passing away on June 18th has already been noticed in this journal, deserves more than passing mention. As an intelligent layman, an active Church member, a Councillor of the Academy of the New Church, and a member of the editorial board which conducted the Academy's serial, Words for the New Church, and, moreover, as the father of a family reared on the lines of distinctive New Church education, he has certainly helped to make Church history. Born in Vassalboro, Maine, in 1823, of Quaker parentage and training, in early manhood he was introduced to the Doctrines by the late veteran in the Church, Timothy O. Paine, at Colby University, Waterville, Maine, where both were students. Subsequently he became a member of the Rev. Thomas Worcester's society in Boston. Here he met Miss Caira Skelton, who in 1852 became his wife. Three years later he graduated from the Hahnemann Medical College, of Philadelphia, in which city he finally settled, after living two years in the city of Reading, Pa. In this connection mention may be made of his five-years' professorship in his Alma Mater, from
1859 to 1864, in the chair of Anatomy for one year and then in that of Surgery.
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In the First New Jerusalem Society of Philadelphia he became an earnest worker, and as Superintendent of the Sunday-school enlisted the confidence and affection of the pupils. In 1875 his financial resources, although low enough before, had become quite exhausted by his efforts to establish the compound oxygen treatment in Philadelphia and Washington. This was a vitalizing agent for the treatment of chronic diseases, and with it he continued to administer homeopathic remedies.
The extensive use of oxygen later, by the medical profession, was largely the result of the success that finally crowned his efforts. In the meantime his reduced circumstances and the failing health of his wife led him to remove with his family of six children to Vineland, New Jersey, where he remained two years, returning to Philadelphia in 1877. These two years included the eventful period of the founding of the Academy of the New Church, and exercised a powerful influence upon the Doctor and his family.
A marked characteristic of the man was an openness of mind and readiness to entertain new ideas, natural or spiritual; and if this occasionally led him to impulsive and mistaken conclusions or actions, his general career as a skillful and respected physician and intelligent receiver of the Doctrines, shows that his bent was more rational than belongs to mere love of novelty. His was one of those sanguine, progressive natures which add an essential element of vitality to the Church's growth, and yet which do not often combine that degree of conservatism and balance which are needed for the best development, but which usually belong to a distinct type of men. Among his other qualities may be mentioned loyalty, personal affection, kindliness, and an optimism; which was modified in later years by sore but chastening trials. With Dr. Starkey's form of mind it is not strange that with him the new evangel of the Academy found ready reception-the evangel that the Writings of the Church are not of man, but that their giving to man constitutes the Second Coming of the LORD.
Those were interesting times-from 1875 to 1878-when the uncompromising preaching of the truth was exciting so much opposition, not only from foes to the Academy's position, but also on the part of those whose old prejudices and fallacies caused them at first to struggle against the current which was ultimately to carry them into new light and life and zeal. Among these was the subject of our sketch. Still more interesting did the situation become when the opponents of the Academy, moved by an influence the quality of which they themselves cannot have realized, resorted to personal attacks, which had the usual result of binding together in mutual sympathy and defence the unoffending objects of persecution. Among the chief sufferers from this source were Dr. Starkey and his family.
Meanwhile the Academy, through its newly-established serial, Words for the New Church, was untiringly promulgating the Gospel of the Second Advent. Dr. Starkey's literary taste and fluent, forceful style made his selection as one of the editorial staff of the serial a natural one. He had already "won his spurs" in the field of current New Church literature., by his "Open Letter" (signed "Layman No. 2"), addressed to the Messenger,-a ringing reply to Rev. E. A. Beaman's published attacks on the authority of the Writings. In the polemic arena the Doctor's style was trenchant, cogent, often witty, and strong in keen but not envenomed satire. For twelve years he was one of the Councillors of the Chancellor of the Academy. Dr. Starkey was one of the oldest members of the Pennsylvania Association-afterward the General Church of Pennsylvania, and later the General Church of the Advent of the LORD. He was one of the five Councillors of the Rev. Louis H. Tafel, pastor of the Advent Society of Philadelphia, and it was their action which brought the disturbance in the Society before the Bishop of the General Church, and led to the final injunction of the pastor, on account of which nearly half the Society withdrew. Only a strong sense of duty could have induced Dr. Starkey to thus disregard personal attachments and his love of peace. But the real peace that ensued was sufficient vindication of his course.
During the early days of the Academy his house was a most frequent resort for gatherings of all kinds, religious, social or executive, a veritable haven of hospitality. The house on Green Street was the scene of many an impressive ceremony, important council, or joyous festivity.
In 1881, after a physical and mental break-down extending over some years, his first wife, a faithful and ardent supporter of the Church, passed into the spiritual world. Later be married Miss Margaret Pitcairn, of Pittsburgh. The last two years of his life were spent in content in his new home in Huntingdon Valley, with five of his children residing near him, and nearly a score of little ones to call him grandfather, and several more gone before. The Academy's celebration of the Nineteenth of June, the day after his death, was made the occasion of numerous impromptu testimonials to the qualities which had won him the respect of many friends and endeared him to many hearts. As one who in spite of many disadvantages of early frailty of body, poverty, and ignorance of the truth, yet achieved an honorable career of usefulness and faithfulness to the truth, his name will stand for example and encouragement to those who take up the work he and his contemporaries lay down.
Title Unspecified 1896
The Most Ancient Church acknowledged no other faith than love itself.- A. C. 32.
ALUMNI ASSOCIATION ENOCH S. PRICE 1896
ON June 24th, 1896, a meeting of graduates of the Academy of the New Church was held in the Boys' School, 1826 North Street, Philadelphia, for the purpose of organizing an Alumni Association. The meeting was held in response to the following circular letter which was sent to each of the graduates of the College and Theological School of the Academy:
1821 WALLACE STREET,
DEAR PHILADELPHIA, PA., May 27th, 1896=426.
FRIEND:-The undersigned, graduates of the Academy of the New Church, invite you to meet with them, and other graduates, at the house of Mr. Synnestvedt, Huntingdon Valley, on June 17th, at 3 o'clock P. M., for the purpose of forming an Alumni Association upon the basis of fellowship in the common love; for our Alma Mater. Communications are invited.
Yours fraternally,
ENOCH S. PRICE,
C. TH. ODHNER, A. B., B. Th.
H. SYNNESTVEDT, A. B., B. Th.
ALFRED ACTON, A. B., Th. B.
The gentlemen responding to the call were: the Reverend Messrs. E. C. Bostock, A. M., London, Eng.; Andrew Czerny, A. M., and John Stephenson, A. B., of Pittsburgh, Pa.;
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E. J. E. Schreck, A. M, Th. B.; Enoch S. Price, A. B., Th. B.; C. Th. Odhner, A. B., Th. B.; Homer Synnestvedt, A. B., Th. B., and George G. Starkey, A. B., Th. B., all of Huntingdon Valley, Pa.; F. E. Waelchli, A. B., Th. B., and J. B. Rosenqvist, Th. B., of Berlin, Canada; Edward S. Hyatt, A. B., Th. B., Parkdale, Canada; William H. Acton, A. B. Th. B., and N. D. Pendleton, A. B., Th. B., Glenview, Ill.; Alfred Acton, A. B., Th. B., and Charles E. Doering, A. B., Philadelphia, Pa.; and Candidates R. H. Keep, A. B., Middleport, Ohio; Ernest J. Stebbing, A. B., London, Eng.; David H. Klein, A. B., Brooklyn, N. Y.; and Henry B. Cowley, A. B., Pittsburgh, Pa.
There are seven other graduates of the Academy to whom the invitation was sent who were not present at the meeting, principally on account of distance. One declined and one was not heard from. They are as follows: Rev. John Whitehead, A. B., Th. B., Urbana, Ohio; Rev. William H. Schliffer, A. B., Th. B., Brooklyn, N. Y.; Rev. Dr. Ellis I. Kirk, B. S., Renovo, Pa.; Rev. Robert J. Tilson, Th. B., London, Eng.; Mr. William B. Parker, B. S., New York city; Rev. Joseph E. Boyesen, A. B., Th. B., Stockholm, Sweden, and Mr. Harvey Farrington, A. B., M. D., Philadelphia, Pa.
Mr. Price was elected temporary chairman, after which the meeting proceeded to discuss the desirability of the formation of an Alumni Association, and also the form of government it should have. A few were in favor of a democratic form with a yearly election of president and officers. Others were in favor of the choosing of a permanent head, who should be more or less autocratic, and who should retain his position so long as the spontaneous good-will of his fellows made it pleasant for all. The latter idea finally prevailed, and Mr. Price was unanimously chosen president. Mr. Price appointed to assist him in his duties Mr. David H. Klein, with the title of Secretary-Treasurer. Mr. Klein may be addressed, care of the Academy of the New Church, 1821 Wallace Street, Philadelphia, Pa. He will be glad to give information to any to whom information is due, and to receive contributions to meet the expenses of the Alumni Association.
The general consensus of the meeting as to constituency was that all graduates of the College or Theological School of the Academy of the New Church, who desire to be members, shall constitute the active membership of the Association, and, further, that all graduates of the Girls' School of the Academy shall be associate members. This is also the ruling of the president.
As indicated in the above-quoted letter of invitation, the purpose of the Alumni Association is to foster and keep warm by means of the social amenities the affections first brought to birth in the school-life of the Academy. This does not preclude the taking on of other uses, whenever the Association shall see that it is orderly, desirable, and possible that it should do so.
(June 24 was the date finally adopted.)
ENOCH S. PRICE,
President.
LETTER 1896
CHAPTER V.
WHEN May, fastening the gate, heard her little companion's cry, "Willis! Willis!" she stood motionless. She had known he was still in the neighborhood, had looked for this meeting with some dread and also some secret longings. She took time to assume the look she deemed proper, and then turned and saw him approaching along the road and Isabel running toward him with outstretched arms. He caught her up and she clasped her arms about his neck, as he came smilingly, carrying her back to where the haughty-looking Miss Warner stood statuesque. He stopped near her, and seating Isabel on the top rail of the fence, and leaning against it himself, so that she could keep one arm still about him, and he hold her securely, he said, with a smile:
"This is a rather unfair advantage, to capture and hold your little companion; but I am really delighted to meet her again"-drawing her a little closer-"and I hold her as a hostage to insure at least a moment of your time. A very unfair proceeding on my part, is not?"
"Yes," was the cold rejoinder, though the coldness was altogether assumed, for she had not expected him to speak and act in this manner, and, furthermore, she felt an unreasonable gladness at seeing him again. He smiled at this, and said:
"Well, I'll not maintain it if you positively forbid. I want to say a few words to you which, perhaps, I might demand as a right, but I only ask as a favor."
"Pardon me, but if you will release Isabel, we will not detain you any longer." He looked at her a little sadly, she thought, as he replied:
"I did not think you could be so ungenerous and so very unjust." Her face flushed as she replied:
"I am neither! You have no right to say that."
"No right?"
"No; or it is not true."
"No; I don't believe it is true, and I retract it," he replied, slowly, and at the same time softly stroking Isabel's disengaged hand; then, "Do you think it just to punish a bad man, and refuse to tell him why the punishment is inflicted?"
"Punish?"
"Yes. Is it not a very cruel punishment to brand a man as one whose presence so contaminates a house as to render it unfit for the presence of others so long as he remains?" May was silent, and the only sound heard was that made by the corn, which stood in the bordering field, as the wind slightly moved its pendant leaves. "That is the punishment you have inflicted on me." Another silence; he still softly and slowly stroked the little hand and looked at May, who stood motionless. "I know you believe you are acting right, and all I ask is to be told of what I am guilty." Still she did not reply. "I asked the one who spoke for you, and `was told that I knew my guilt quite well. Since then I have gone over again and again, in thought, all the incidents of the brief period of our acquaintance-a very happy period it was to me-and I assure you in truth that I can-find no reason why you should drive me away, as you did. Will you not tell me the reason?"
"No," was her answer, no longer cold, but pained. She saw the justice of his request, but she could never bring herself to tell him that it was because he sought her in marriage.
"In thinking over the matter," he continued, as though he had not heard her reply, "it has struck me that charges may have been brought against me of such a nature as to be unfit for repetition. If you will merely tell me if such is the case I will question you no further."
"No," was her low-spoken reply.
"I am glad to hear that," he said, in a relieved tone.
As a Newchurchman I cannot, of course, lay claim to any goodness of my own, yet I assure you my life has not been of a nature to debar me from the presence of this innocent little child.
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It is now plain to me that a misunderstanding of some sort has sprung up, and if we but let the truth on it the thing will disappear. It has hurt me-hurt me badly, for-I was happy in your brief friendship; I cannot now tell you how happy. Will you not give me the chance to regain it?"
"Please do not question me further."
"Your request is a hard one, but I suppose I must respect it. What a change from the night we had our little boat race!"
"The night you met your aunt," she said with one of her sudden promptings, and in a flash he had found the clue. He put his hand in his coat pocket and drew forth a few letters, looked them over and put them back again. May observed this action, was confirmed in the belief of his guilt, and looked at him scornfully, as she said with no more hesitation, "You have evidently lost a letter."
"Yes, I have lost a letter," he replied, flushing guiltily, as she thought, at being unmasked.
"Oh, I know where it is," said Isabel, who during this conversation had remained quiet. " I saw it drop out of your pocket in the boat that night when you took off your coat, and I saw Mr. Spaulding pick it up. Didn't he give it back to you?"
"No, dear, he kept it and dishonorably read it. I see the cause of all the trouble now."
"Well, sir, having seen it, will you have the kindness to release that child and let me go?" He made no motion to comply, but after waiting a moment, said:
"Miss Warner, I see that Mr. Spaulding has made you acquainted with the contents of that letter, and it has placed me in a somewhat embarrassing position. But, after all, you must remember that I did not write the letter, and one can hardly in justice be held responsible for what is written to one. I was undecided where to spend the summer, and it, perhaps, decided me. My intention was to go to Jackson's, where my aunt is staying, and beyond that I had none. I admit that I won't say desire or hope, but the curiosity to see you may have had some influence over my decision. I met Mr. Larkins at the station. He told me there was no room at Jackson's, as no one there knew of my coming. He offered me a room, and I, knowing you were there, was moved by an impulse to take the way opened to me and see you. I did see you, and," he concluded, "I know what love is."
"Come, Isabel," was her reply; but the child sat quiet, and Willis said:
"I see now that my love is hopeless."
"Quite hopeless," was her reply, spoken as though of something trifling and worthless. Mr. Spaulding's skillful mingling of falsity with fact had had the desired effect, and Willis's confession of the fact and ignorance of the falses made him appear in her mind for the moment as a weak but bold impostor.
"Miss Warner," said he, with a return to his habitual composure, "though I have at last discovered the cause of your action, I am in one sense as much in the dark as ever. I can see how such a letter as the one I unfortunately lost might be annoying, but not why it should be deemed necessary to banish with scorn the man who received it; but what is still more surprising to me is your character." She could not help giving him a questioning look, and he replied to it. "I will qualify that last remark by saying your apparent character. I believed yours to be one in every way honest, truthful, and lovable, one who in no circumstances would treat with contempt a man whose sole offense is loving you. I am unwilling, in fact I cannot, believe that I have been deceived in you; there is still something to be cleared up," She very composedly walked forward, and, after lifting Isabel down and taking her hand, said:
"I will now clear away all error, so that you may go away thankful at being undeceived. I have no fortune, not even a small one," and with this she crossed the road and began unfastening the other gate that led into the lane on the other side toward the hills.
"But, Miss Warner-" began the amazed Willis.
"Oh, I assure you I am speaking the truth; there is no fortune." The gate was unfastened and she drew Isabel after her and closed it.
"What gave you such a terribly false notion?" he replied. "The question of fortune never entered my mind." She was walking up the lane now, and it was too late for her to stop. A sickening doubt entered her mind; a black doubt that ever grew larger; had she wronged the man she loved? She did love him. She knew it now. She had loved him through all the vile charges brought against him, and in her heart had not believed them, but had simply forced herself to believe them.
Mr. Spaulding had lied to Willis she knew, and he had lied to Mrs. Lyons about the finding of the letter. Why might not the rest of it be lies? It was, and she knew it. What did Mrs. Owens know of her? What could give her the notion that she possessed a fortune? Mrs. Owens and Mrs. Lyons had for a short time been very friendly and then had had a foolish quarrel; but during the intimacy she felt sure that her position had been fully discussed. Would a fortune-hunter seek to win a girl whom a slight inquiry, would show to be poor? Had he sought to win her? Certainly not in the days when the sound of his voice or his presence gave her a sweet happiness she had never felt before.
So ran the thoughts of her unhappy mind, beset by the legion let loose on her through association with the pious Mr. Spaulding. It was a weary time, in sooth, for the girl. She carried a book with her, and when once in the forest-clad hills tried to read, but could not fix her attention on the printed words; so all day she listlessly allowed Isabel to lead whithersoever she chose, and the child, delighted at being in the noble forest, alternately wandered about or sat resting and talking of Willis. But in time the little one grew weary, and said,
"May, let us go home."
At this he aroused herself and looked about. The sun was still shining, but the light streamed almost horizontally, and looking down the hill under the trees she could see that the light was already fading, and in the hushes and behind the stones a darkness seemed to be lurking, as though intent on stealthily stealing upon them. She had arisen to her feet, and was considering which was the way out when Isabel again said:
"May, I feel just as I did the night when we looked at the sunset and saw the darkness coming. I wish Willis was here. Let us go home."
"Yes, dear; come on this way," she replied, taking the child's hand and leading the way up the hill, hoping when they got to the top to see the broad valley and the river beyond. They had not far to go, but when they arrived-there and saw not the river, but another tree-clad hill beyond, May grew cold with fear, but she restrained herself and said:
"This is not the way; we must go back the way we came," and they hurriedly started to descend the hill again.
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"O May! I don't want to go down there, it is getting so dark," said the child.
"There is nothing to be afraid of, and-and we have not far to go." They were in a dusky light now which, as they descended the hill, was fast darkening. The bushes and rocks began to take on fantastic shapes in the deepening gloom, and every noise sent a chill through them. With frightened steps they hastened down the hill, through the bushes and beneath the tall forest trees and over fallen tree-trunks; but arrived at the bottom May could see no signs of the longed-for path in the dusky light.
"We're lost!" said the child, beginning to cry, as she clung to her companion. May stooped down, and folding her in her arms said:
"Yes, we are lost; but don't cry. We will soon find the path and then it will be all right. That little stream of water we hear must run to the river, and we can follow it. Come on." The darkness now suddenly became so great that it was necessary for them to grope their way to keep from falling, and May feared she could not recognize familiar landmarks even should she find any. Still she persisted, feeling sure that the brook must lead the way to the open country, until the deep, heavy mutterings of thunder of a coming storm and the disappearance of the last vestage of light caused her to fold her arms about the child and sink down in cowering terror and despair.
Willis continued his walk after parting with May. He made it a long one, but did not see much of the country; his thoughts were too intent on the girl from whom he had parted. He had confessed his love to her, and that confession had, it seemed to him, increased it tenfold. He could not think clearly or calmly of the trouble that involved them. He could only think of her and yearn for her; every fold of her garments, every tone of her voice, every little trick of her features, every lovable trait-and they were all lovable to him-haunted him; and his soul cried out for her, and without her life must be bleak and barren. Reproach her? Blame her? Be angry with her? Nothing was further from his mind; there was room for nothing but love. But what could he do? There was that cloud between them; what could he do to remove it after her parting from him that day? Nothing. He could only love her.
His walk was a long one and the sun was disappearing in a bank of black, angry looking clouds as he drew in sight of the spot where he had seen and talked with her that day. He was a little surprised to see Mrs. Lyons there, bare-headed and looking about her in a frightened manner. When she saw him he was still more surprised to see her hasten toward him and hear her exclaim: "O Mr. Hilliard!" and before he could frame a reply, burst into tears and say "they are lost! they are lost!"
"Who are lost?
"May and Isabel."
"Are you sure?"
"Yes," was the weeping response, "they left home this morning to go to the hills, and have not been seen or heard of since. There is a storm coming up and it will soon be dark. There is no man about the house, and oh! can't you find them? Oh! oh! oh!"
His loved one was in danger, and every faculty at once became keenly active. He spoke a few encouraging words to the distracted woman, and then hastened to the house with her, got a lantern from Mrs. Larkins and water-proofs and overshoes for the lost ones, for it was plain that a heavy storm was coming on. Mrs. Lyons accompanied him back to the road again.
"I'll search for them until I find them," he said as he left her, and she stood watching him until he disappeared from her sight. He was familiar with the hills, having spent much time lately in exploring them, and he did not allow himself to go Without intelligent thought. He felt assured that they had followed a well-worn path, and he carefully scanned the surroundings for some traces of them as long as the light permitted. He was rewarded by finding in one place some bits of paper where they had eaten their lunch, and he knew he was on the right track, so far, from also finding a glove. It was an old one, well worn, and he knew it to be May's from having seen it on her hand that morning. He softly smoothed it out, and so far relaxed his intentness as to kiss it previously to putting it in his pocket. It was now so dark that he was forced to light his lantern, and as he did so the first deep roll of thunder spoke of the coming storm.
When May sank down in despair Isabel clung to her, too frightened even to cry. They could do nothing but draw a light shawl May had about them both and crouch, trembling, in the darkness. Neither of them said a word. The first roll of thunder was succeeded by another still heavier, and this by others with increasing frequency and deepness. The blue light of the lightning flash penetrated through the darkness, only to leave it more terrible. The wind began to roar through the lofty tree-tops, and at this new sound the thunder changed to tremendous crashes, and with this again still another sound assailed their frightened ears-that of the rain, as it came roaring and sweeping up the heavily-wooded valley. The wind was now howling furiously, and not far from where they crouched a tree came crashing down, and ever and anon they could hear the fall of other trees or of branches torn off by the gale. May felt all hope depart; any instant might be their last-crushed by falling trees or instantly killed by the lightning, which darted in great blinding flashes, followed by instant inky blackness and deafening thunder. Once or twice, above the tremendous uproar, she fancied she heard a shout, but her state of mind was such that she associated it with the supernatural, and felt another added terror. Then, during one of the blue, blinding flashes, her blood seemed to freeze in her veins as she saw a tall figure, clad in long black robes, standing not ten feet from her. Again the lightning flashed, and she recognized him. "Willis! Willis!" Then, in the darkness, she felt herself raised by strong arms, and a peace came to her soul such as she had never known before. Wind, rain, thunder, lightning might rage, but within was a great calm. Would a base fortune-hunter venture into this raging storm for her sake? She did not need to be told that it was for her that he was searching.
"O May! don't leave me," screamed Isabel, when she felt herself left alone in the darkness.
"Don't be frightened, Isabel," she heard a voice she knew reply, and in a moment she felt herself safe in the arms that had carried her that morning. He had released May an instant to take the child, and then again she felt his arm about her, and she made no resistance. After a moment of this happiness he asked:
"Are you in any way hurt, or the child?"
No, she was not hurt. He put the child down, and releasing May, took off his own waterproof, which he had thrown about his shoulders, and put it on her, for the rain was now dashing in torrents through the trees, another one was thrown about Isabel, and then he briefly explained that the lantern he had started with had been broken, but he added, "We are not a great way from a path, and I think we can find our way out by aid of the lightning."
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He took up Isabel, and, with the superfluous request that May keep firm hold on his arm, they started. Their progress was slow and difficult, but at last the looked-for path was found, and they were able to go forward a little faster. He now told May to cover her face to protect it from the bushes, and trust entirely to him, as it was necessary to get out into the open country before the lightning, which was decreasing, should cease. The rain continued to fall in torrents, and the brook along which the path ran was roaring with the flood. At the point where the path emerged from the forest it crossed the brook. By the now faint play of the lightning they could catch glimpses of the rushing waters, but instantly it was pitchy black again; and the roar of the raging stream was terrifying to the girls. He put Isabel down, and said, "The crossing is an easy one, and the water not very deep, but I'll wade across first to make sure.
"Don't leave me!" exclaimed May.
"Very well," he replied; "I'll carry you both across and-"
"No, no," she replied; "I'll wade it with you."
His only reply was to pick up Isabel, and then, slightly stooping again, he raised May on his other arm. She made no resistance, and he felt a little arm, at first convulsively, and then as though it belonged there, slip around his neck-and both were happy, even though the floods roared around them. He paused a moment on the brink, and then, as the now welcome lightning again blazed forth, began to feel his way with his precious burden through the muddy torrent. Safely arrived on the other side, he put her down, and without a word she again took his arm. They, slowly groped their way until the lane was reached, and then, guided by the welcome lights of the distant house, accomplished the rest of the journey. Mrs. Lyons had been in a state of wild fear all the evening, and when she saw the dripping and spattered trio enter the house she went off into hysterics. All Willis said was, "Mrs. Larkins, you know what to do; do it quickly," and May and Isabel were at once and `without a word hurried off to the rooms prepared for them, and Willis, borrowing another lantern, set out for home.
The day following the great storm dawned with bright skies and warm sunshine. May and Isabel were none the worse for their trying adventure; they seemed less affected by it than Mrs. Lyons, who, between the effects of her fear and her remorse when she thought of her treatment of Willis, was in a highly nervous state. May briefly told the story of the rescue but did not seem inclined to talk about it. She was very restless and sought to be alone as much as possible; sometimes in the garden, in the parlor, out in the orchard, everywhere she restlessly wandered. What could she say or do when she met him? Conventional thanks? They seemed, utterly out of place. What then? and at this she would get up and walk to some other spot. At dinner she ate but little, and Mrs. Lyons was sure she was going to be sick, and wanted a doctor called.
"No, I am not going to be sick, and I don't want the doctor," May replied. Dinner over, the question Will he come began to haunt her. But always with this question arose the answer of the storm, and she knew he would come, and he did come. She had wandered into the old parlor and he saw her there and hastened and stood in the door, looking at her without a word,-as she stood before him the incarnation of beauty. Words were useless now. He had none and wanted none. He drew nearer to her and held out his arms for her answer; without a word or a motion she gave the answer and was folded to his heart.
(The end.)
Notes and Reviews 1896
"Our Life after Death; or, the Teaching of the Bible concerning the Unseen World" by the Rev. A. Chambers, teaching the existence of an Intermediate State between Heaven and Hell, has passed into its eleventh edition.
MR. Walton Powell, who not long ago attacked the New Church in various parts of England, having been "shown up" by a well-known Glasgow citizen, brought an action for slander, but since has disappeared, leaving no address.
MORNING Light quotes from John Selden's Table Talk, published first in 1589: "The Scripture may have more senses than the literal, because God understands all things at once; but a man's writing has but one true sense, which is that which the author meant when he writ it."
"JUVENILIS crime in France is alarmingly increasing, insomuch that prisons are being continually enlarged" Morning Light. It is one of the signs of the times that the innocence of childhood, the basis of development of all heavenly life, is being corrupted and stamped out to an incredible and heart-sickening extent. This goes hand in hand with the unsexing of woman and the consequent extermination of the feminine, the custodian of the conjugial. When the foundations are destroyed what can the just do?
IN the "Address from the General Conference of the New Church in Australia; to the Societies and Receivers of the New Church in New Zealand," Rev. Arthur H. Beilby says: "Tradition tells us that the Roman Senate, supposing Christ to be a local deity, were quite willing to decree Him Divine honors; but when it came to be known that the religion of Jesus was rigidly exclusive, admitting of no divided worship, the Emperor Tiberius promptly put his foot on the arrangement. The New Church, in the larger sense, makes no less demand. She cannot submit to a cult among other cults. Her doctrines are not a mere refining or elaborating of antiquated views-old lamps made new; they are a new start, or nothing."
A BOOK of Doctrine, containing Summaries of Doctrine from the Writings of the Church, is the title of an important publication, advance sheets of which have been received from the publisher, the Academy Book Room. In this work the "entire Doctrine and Theology of the New Church have been put together in summary form for the uses of reading, study, instruction, and worship." Without attempting to review the Book now, we must express our conviction that this gathering together in such fullness and variety of the universal truths of the Church as summarized in different parts of the Writings, must prove a great aid in acquiring a broad and comprehensive view of the Doctrinal System of the New Church, and a progressive insight into the relation and scope of the various works which unfold that system in its many phases. October 1st is about the time the book is expected to appear.
THE New Church Magazine for August contains the Address of the General Conference to the General Convention, the Address of Convention to Conference, and the Address of the Conference of the New Church in Australia to the General Conference; a paper on the Sabbath and the LORD'S Day, by Rev. W. H. Mellone; Notes on Books, by Mr. George Trobridge; What the New Church Teaches (VIII.- A Rational-Doctrine of the Incarnation, by the Rev. James F. Buss); and Notes on New Church Services and Progress The Address of the Convention echoes the cry of Conference for more candidates for the ministry, but expresses the conviction that in this and in other problems the Church is learning that the only resource in difficulties and trials is to live the truth, leaving the outer prosperity of the Church to the LORD. The article on the Sabbath traces the history of its observance to the Most Ancient days, derives it thence through the Babylonian, Indian, and Egyptian periods of the Noatic era.
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The Jewish Sabbath is shown to have been a feast, and not at all the dull gloomy, and ascetic occasion which strict modern Sabbatarians make of it, or of the LORD'S Day in its place. In short, it was a "rest day." The writer proposes, in conclusion, to continue with further articles, telling the story of Jewish Sabbath corruption, and the transition from the seventh-day observance to the first-day Sabbath of the Christian era, ending with a clear statement of what the Sabbath is to be in the New Dispensation. In Notes on Books Mr. Trobridge inculcates general reading for the and wishes for a Church History by a Newchurchman. He refers to Professor Froude's Council of Trent as conveying a powerful, picture of early Reformation times. He quotes from an article on The Inner Life of Ancient Egypt, by Professor Sayce, concerning the resemblance between Ebed-tob, the vassal-king of Jerusalem, and the Genesis account of Melchizedek. Mr. Buss gives a very clear and satisfactory of the procedure of the Incarnation. We can hardly commend his term "the work of a Rational God," for rationality is not predicable of the Divine Creator, but only Wisdom, which becomes "rational" on lower planes.
"THE NEW CHURCH REVIEW" 1896
FOR JULY.
THE New Church Review is easily the first periodical of the New Church in point of size, scope, and typographical excellence. Representing, as it does, the best thought of the general New Church, its character and the variety of its contents assure for it respectful consideration by thoughtful minds. One thing, however, seems to us to detract from the dignity of its position.
While supposedly addressed to a New Church audience, there is in its pages frequent appearance of self-consciousness-so to speak-a sins from the thought that the eye of the outside world is upon it, and a consequent effort to talk at that world over the heads of its ostensible hearers. A frank and complete devotion to the people with whom the journal's work should really lie, would, we feel sure, define and concentrate the forces of the Review, to the great improvement in the efficiency of its use to the Church; and we are equally confident that the missionary effect upon such of the outer world as will appreciate such a periodical would be more genuine and positive.
Of course, with the scope and latitude of the Review's policy as to the admission to its pages of variety of view, it is to be expected that some doctrinal teachings would at times be met with in its pages which could not be accepted by all. This applies especially to those whose convictions as to the distinctiveness of the New Church, as based upon an unequivocal affirmation of the Divinity of the Writings, lead them to reject the idea that obtains with so many of the Review's contributors that the Second Coming of the LORD can be made in some other way than by the revelation and acknowledgment of Him in the Word in its spiritual sense. Nevertheless, we feel that the Review is and will be a power in the Church for good. We rejoice in that of it with which we can agree, and are content to disagree amicably in the other things. We oppose not men, but principles.
The Review for July (Vol. III, No: 3), in its three leading papers, presents food for reflection in connection with pressing questions of government both of Church and State. The first, "Good Government," by the Rev. James Reed, demonstrates the necessity of government even in Heaven; for government is the preservation of order, and "Order is Heaven's first Law "-i. a., use, which constitutes heavenly life, requires order, and without it effects nothing. Use involves harmony in its general and in its particulars, so that "what is for the good of all is always, in reality, for the good of each;" but that this harmony may be preserved order must prevail, and this by means of government. This enables all "to perform, each in his own way, the duties of their respective callings." Thus all government in its origin is "from above and not from below;" for order, as use, is solely thence. "All in the whole heaven are under the auspices of the LORD, who loves all, and from Divine Love ordains that there should be a common good from which each may receive his own good."
The "angelic rulers care nothing for power on its own account." Use is their object and their love, and use looks not to self; therefore it is humble.
The paper points out that we can have good government only as we look upward for light and guidance, and not merely to the world; and, further, only as we select for our governors men who not only have the natural qualifications for the use, but who also look upward-i. e., look to the Truth as embodied in principles of justice and right. In the -prevailing course of selecting men who are neither competent nor disinterested the writer sees a great menace to the country. Patriotism becomes truly such only `when Government is seen to be of the truth. "A principle is never really a principle until it is recognized as divine. Then obedience to it becomes a religious obligation." Then our duty to support the government by every faculty and resource becomes evident. Taxation involves a privilege, not a hardship.
In conclusion, Mr. Reed states that Swedenborg does not indorse any specific form of government. "He dealt only with the higher principles which are equally applicable to all governments." This is true, but the context shows that the writer does not give sufficient recognition of the inherent orderliness of the kingly form in general, the real reason why that form "is most often present to his [Swedenborg's] mind," and not merely because "he was more familiar with it." But the paper truly says, "the essence or spirit is the vital thing," the form is of little consequence except as it subserves that, and this involves variety according to states and conditions. The Divine Providence has demonstrated visually that the republican form of government is eminently adapted to the needs of the present day. Whatever the form, "the only true government is divine, and must have good and wise men to administer it." What is needed is, "the creation of a wholesome public sentiment."
In "Obedience in the Individual and in the Race," the Rev. John Worcester sets forth the fundamental importance of obedience, as the habit-forming basis of all spiritual development. He lays due stress on the duty of parents, but he raises or suggests the vexed question of the extent of the influence of environment, etc., when he says-concerning parents' faithfulness or neglect in forming correct habits in the child, and the effect upon its future. "We are not likely to overestimate the importance of it." There is danger of doing just that thing. Inborn human conceit continually tends to claim for our poor efforts what does not belong to them at all, namely, results. The real importance of such efforts is to ourselves, as to out co-operating with the Truth and thus keeping in the stream of Providence; but the results to the child are wholly in the LORD'S hands, who directs every detail of every child's training with reference to the preservation of freedom of choice when adult life is reached; and this is possible only because He foresees what that choice will be.
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Neither neglect nor care on the part of parents-can effect that choice. The LORD with all His yearning love for saving souls, never suffers a finger to be laid on man's freedom of choice, for that is what makes man human. But He so provides conditions that according to the quality and degree of the choice the very best can be worked out compatible with free-will. In His inscrutable wisdom He invests some who afterward become evil, with good surroundings, and vice-versa. Thus He protects the future devil from extremes of damnation involved in holy influences received and profaned, just as in the future angel He minimizes the effect of evil conditions, and makes use of elements of spiritual growth not discoverable to the external observation of man. Whatever means the LORD uses in effecting His ends of Wisdom and Mercy are infinitely perfect in their adaptation thereto, no matter what may be their imperfection viewed from the plane of appearances. If it be borne in mind that the things of external life, of sense and motion, effect salvation and conjunction only with him who thus freely co-operates with the LORD, and that all influences and conditions presented from without only serve as a plane to make that free co-operation practicable and effectual, the responsibility for results involved in education will be seen to rest on each individual for himself. "Every one shall die for his own iniquity" (Jer. xxxi, 30; A. E. 556:10). The paper dwells upon the use which the Divine Providence made of the Roman love of conquest and rule in establishing thereby among the nations the plane of obedience to natural law; but it certainly seems to go too far when it claims as the Providential end in the establishment of this civil obedience the establishment and ad ministration of the Roman Catholic Church, which is spoken of as growing up "a united Church, with a common faith and common administration." We read, "And yet it appears that in its worst days the Church did much to enforce obedience to moral law and to keep alive traditions of benevolence. And though it lost whole nations from its communion, it still preserves to a large part of Christendom the idea of a common mother Church teaching the Commandments of God. No doubt the regenerating Spirit of the LORD, in these days of new life, is quickening her conscience as with all the world besides." (?) To this we can only say that if the dead conscience can be quickened without repentance and, the shunning of evils as sins against the one sole LORD and Saviour Jesus Christ if a genuine idea of the Church can be inculcated without any true idea of the Divine of the LORD which makes the Church; and. if morality without religion is of any spiritual value; then we must concede Babylon, like "all the world besides," to be in the process of permeation by the "new life,", which otherwise would have to be ascribed only to those who will be of the New Church and to those who, protected from the evil of a false and dead religion, yield an obedience that is living because based upon acknowledgment of the LORD and His Word.
"Patience in Social Reform," by Judge Mason, gives wholesome admonition to New Churchmen with a taste for political economy; that all "Economic progress must follow fixed laws, not defective enactments of human wisdom, but laws which existed in the nature and operation of human life, and which laws of human devising cannot set aside." That is, advance must be primarily from within. The most perfect system of social machinery will not avail without the will and ability of the people to receive and co-operate. The state of the people is the primary element which primarily enters into all problems for the betterment of the people, and such states do not respond quickly nor to external measures alone. "The constructive work of nature is quiet and unobtrusive and never rapid." External remedial measures for disorder must not outrun internal growth.
In "Radiant Energy viewed from the doctrine of Discrete Degrees," by the Rev. John Whitehead, we have a philosophical discussion of the nature of the solar forces which move the universe, and their modus operandi.
Beginning with the source of all-activity, in the LORD, the paper premises that substances are forms into which flows the Divine activity, and that the successive degrees of spiritual and natural substances "serve as media for communicating the Divine energy to lower and lower forms, until the ultimate is reached in the forms of forces manifested on earth." As activity manifests itself in motion, we are taken up by the writer onto lofty ground to contemplate motion in its purest form-in the first or simple substance. In this there is "an internal state tending to a spiral motion, and consequently there is in it a like conatus-or endeavor to produce it." Hence there is in this finite substance a progressive motion of its parts, spiral in nature, which naturally tends, when unconstrained, to produce a motion of the whole upon its axis, and this again tends to produce a local motion of the-whole, or a motion through space. Now, the sun itself is known to have these three motions, for it is active, it turns on its axis, and it moves through space. These motions each produce their own peculiar and far-reaching effects on the solar system." The motion of the particles of the sun produces heat, light, gravitation, electricity, and all the magnetic, molecular, and chemical forces. "The axillary motion causes a rotary motion in the whole solar system and an axillary motion in all the parts that are free to move, including the axillary motion of the planets and their revolution around the sun. The local motion of the sun, or its translation through space, carries with it all the planets and the atmospheres, thus producing a like motion in all the parts." The communication of the three forms of motion to the planets themselves, and their manifestation there in the forces of nature, is treated in a way that is very interesting though necessarily somewhat speculative. The writer ascribes certain mundane disturbances to variations in the solar energy. This is in accord with modern theories, but when we reflect that the sun is above even that eminent calm and peace that characterizes the first or inmost atmosphere (S. D. 418), and that it represents the LORD Who is ever the same, it raises a question as to our present interpretations of those appearances known as sun-spots, whence we have conceived the idea of violent commotions and upheavals in the "orb of light and life," producing earthly storms, cataclysms, etc. The paper closes by quoting from the Spiritual Diary, to show that the more secret things of nature cannot be uncovered without a knowledge of degrees. As an incentive to study of the now unsealed book of cosmic philosophy, such essays as this should have a decided use.
In "Swedenborg and the Occult," the Rev. John Goddard shows that the pseudo-spirituality of mental science, Theosophy, and the various forms of mystic philosophy do not really ascend above the natural world, although concerned with its inner laws and phenomena. He shows that no sublimation or penetration of human thought can rise into the field of spiritual science, but that Divine revelation alone can unfold this; and he further presents the beat of reasons why Swedenborg did not anticipate-and far exceed as he might have modern developments in occult science, clairvoyance, telepathy, etc.
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The Writings never cater to human curiosity nor to merely natural ends, but always keep spiritual matters on their proper high and holy plane. Swedenborg might unquestionably have made faith-compelling demonstrations of the actuality, presence, and power of the spirit world; but this, "if it would not have had the effect of putting a weapon into the hands of the enemies of heaven [would] have had the effect of mingling things which must be kept separate. It is doubtless well for the cause of the truth of heaven which this humble servant of Jesus Christ made known that, like his Master, he should be despised and rejected by men; for then those who do receive the message receive it for what it was worth in itself, and because they love it" "Preaching in the New Church," written by the Rev. Frank Sewall, discloses the key to the distinction between New Church and Old Church preaching, namely, that in the New Church the art is founded on the "interior study of doctrinal things" (A. R. 398); and this explains why those ministers who have brought with them into the New Church the zeal and eloquence they had exhibited in the Old, have often found these external accomplishments fall "flat and powerless on the new class of hearers." Lack of success in New Church preaching the writer ascribes largely to not sufficient confirmation of doctrines by the Letter of the Word. Illustration is the true source of effective preaching, and this is shown (in T. C. R. 155) to proceed to its effect, instruction, through the two intermediate virtues, perception and disposition.
The Rev. J. E. Werren, in "What Language did the use with the Disciples," seems to make out a good case in favor of the Hebrew of that day; but any one not equipped with good store of the arguments on the other side would not be apt to come to an early conclusion on the scientific basis alone. So important a subject, as involving the true form of the New Testament, should not be decided on the testimony of natural science, without taking that of the Writings into account. At all events the Greek of the Textus Receptus is practically indorsed as authoritative by the Writings.
In an essay on "Buddhism," suggested by Henry Clarke Warren's "Buddhism in Translations," the Rev. T. F. Wright exposes the self-centered, useless trend of the Buddhistic doctrine, as expounded by Occidental scholars. One is inclined to wonder, however, if there be not a higher type of the great pagan religion uncorrupted which has so far been kept from our Western explorers. As Professor Wright himself suggests in this essay, the good side of Buddhism is suggested by numbers 2602, 2603 of the Arcana Coelestia.
An article on "The Jews," by Ednah C. Silver, setting forth their function of preserving the Hebrew Word intact, is followed by one on,
"The Purpose of Preaching," by the Rev. S. S. Seward. This purpose is given as the teaching concerning the "actual and present salvation, not from all liability to sin, but from the power of sin, which is guaranteed to us in the great redemptive work of our LORD AS A SAVIOUR JESUS CHRIST, as that work is set forth in the Word when seen in the light of the New Evangel." The writer estimates this view with due reference to "the general law that the 'secret things'-the things of the will-belong unto God, and those of the understanding and thought to men; nor [have I forgotten] that our part is primarily to teach truth, leaving the results in the LORD'S hands, I have not forgotten that we cannot make men good, but only point out the way."
In the Editorial Department the Review considers, "The General Meetings of the Church," "Ministerial Training" (recommending the application of the apprentice or practical service idea to the said training; also development of the science of correspondence), "The Church's Unknown Success" (the successes achieved unconsciously, in directions not counted upon in the original effort), "The Higher Criticism" (showing the incapacity of the critics who assume to know all about the limitations of the Bible), and finally gives the original title page of a pamphlet "Trinity in Unity" reprinted in the last number of the Review from a later edition in which the title page is abbreviated.
Under "Biblical and Doctrinal Studies" occur "The Journeys of the Last Winter of the Lord Life," "Lazarus," "The Phototyped Prophets and Psalms," and mention of errors of type in Divine Love and Wisdom, and in The True Christian Religion.
The number concludes with reviews of current literature, including such subjects as "Wood's Studies in the Thought World," "The Power of Silence," "Evolution and Dogma," etc.
A characteristic tenderness for the feelings of the authors of some of these works, or of their readers, prevents the Review from rightly characterizing the fundamental falsities, or defectiveness as to essential principles, which in those named-prevent their having real spiritual value, however suggestive some of their particulars may be to him who is already imbued with the truth. But as this brings up the chief issue that lies between the Review and the Life, we will not here dwell further upon the points involved.
GREAT REDUCTION IN THE WRITINGS 1896
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LIFE OF THE NEW CHURCH Various 1896
NEW CHURCH LIFE.
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PHILADELPHIA, SEPTEMBER, 1896=127.
CONTENTS PAGE
EDITORIAL: Silence is Golden 129
The Omnipresence of God (a Sermon) 130
Meeting of Priests in Philadelphia 132
THE GENERAL CHURCH:
Middleport and Pomeroy, Ohio 133
Allentown; Treasurer's Report 135
COMMUNICATED:
G. H. Starkey. M.D 135
Alumni Association 135
The Letter (chapter v: The End) 137
NOTES AND REVIEWS 140
"The New Church Review" for July 141
ACADEMY BOOK ROOM 143
LIFE OF THE NEW CHURCH 144
WEDDING ANNOUNCEMENT 144
BIRTH; DEATH 144
THE ACADEMY OF THE NEW CHURCH.
Philadelphia.-THE schools of the Academy of the New Church will open on the 5th, the first Monday in October.
SUNDAY services, which have been suspended in the city during the summer, will be resumed at the Hall on North Street, the first Sunday in October.
THE CHURCH AT LARGE.
Massachusetts.-THE Waltham School closed this year on June 24th with a reunion of former pupils. Over two hundred were present, among them seven of the eighteen with which the school opened in 1860. The Messenger of July 8th prints some of the responses to the invitation to attend, expressive of much affection for the school, and testifying to its influences for good in the lives of its pupils.
Missionary work by the Rev. A. F. Frost, on the island of Martha's Vineyard, during the summer, furnishes matter for a very interesting report in the Messenger of August 19th. There are eight places on the island where there are churches of various denominations, and among all classes-"ministers, doctors, lawyers, teachers, merchants, fishermen and workingmen and women"-Mr. Frost found encouraging interest. He preached, lectured, and conversed, and distributed copies of the Arcana Vol. 1, Divine Trinity, Heavenly Doctrine, and tracts, working from rising-time till bed-time in the effort to make known the existence and teaching of the New Church. At Cottage-City there seems some desire for a New Church chapel.
Ohio.- AT the closing exercises of the Urbana University the Rev. J. C. Ager, graduate of thirty-eight years, delivered an address on the "New Education." "The Board of Trustees elected the Rev. John Whitehead President of the University and decided to increase the number of the faculty, and extend and improve the work of the schools under its charge." The President, being freed hereafter from the necessity of teaching Greek and Latin, will establish a course of instruction in the Word, and in New Church Theology and Philosophy.
Iowa.-THE General Society of the New Church in Iowa, which will hold its annual meeting at Lenox on September 12th and 13th, desires that the Rev. J. B. Parmelee be regularly engaged as missionary in the State. The Messenger of August 26th contains an appeal for aid in raising a missionary fund for the purpose. Mr. Parmelee's past efforts in that field seem to have been much appreciated.
GREAT BRITAIN.
Salford.-THE conference of Ministers and leaders connected, with the General Conference was held on June 11th and 12th. Following an active debate on the adoption of the New Catechism, it was decided to print it in the Appendix of the Minutes for the consideration of the Church at large. A considerable sentiment against the need of any catechism was developed. After discussion of "Ministerial Insurance," it was resolved that the ministers of the Church at once start a donation of half per cent. on their salaries toward the Conference Pension Fund, "as a beginning of their active co-operation in contributing thereto."
Southport.-THE 89th session of the General Conference of the New Church was held in Southport, beginning on June 15th. According to the report in Morning Light, the report of the President, Rev. William Westall touches on the general effort being made by the ministers to improve the attendance at public worship" by entreaty and exhortation from the pulpit and a few add personal visitation of the absentees." They advertise sermons and lectures some for the season, some for special subjects. Among an abundance of suggestions received for the improvement of the Conference's organization and work, Rev. R. R. Rodgers urges "more New Church bigotry, less turning about, and a pull altogether;" Rev. J. F. Buss says, "Bring our organization and work into conformity with the Heavenly Doctrines or we are foredoomed to disappointment;" Rev. C. Griffiths, "Build up the Church from within" Rev. J. Howarth recommends "the cultivation of more spiritual zeal and earnestness among us;" Rev. W. H. Claxton, "Give to the ministry the position assigned to it in the Writings."
The Council report states that the Glasgow Mitchell Library (public), the largest in Scotland, applied for and received a set of photo-lithographs of the Swedenborg MSS.
The Secretary's report states that of the societies belonging to Conference "Methods for the Religious Training of the children of members are adopted by sixty-four."
The societies are invited to present their printed manuals and reports. The idea is to preserve Documents of the Church.
The results of Prof. Scocia's labors in Italy seem to be, "sustained and increased interest in the Writings end in the literature published by him, for he appears to have secured fresh and appreciative readers and encouraging notices even in the periodical press."
The Conference reports showed increased missionary zeal. Toward the L10,000 fund proposed for the support of missionary ministers in Great Britain L2,100 have been raised and in the spring the Rev. Joseph Dean was engaged, by whose efforts, among other labors, the drooping society of Hull has been "virtually rebuilt." Under the auspices of the National Missionary Institution, Rev. T. R. Davies, of Liandyssul, has been actively engaged in the Welsh-speaking parts-Wales, lecturing to audiences averaging 450 and sometimes reaching the remarkable number of 1,000. The introduction to Conference of this new laborer seems to have been a striking feature of the session. Scotland sent an appeal for aid by missionary work; and South Africa, through the Durban Society, raised a voice in call to this new-opening field.
Certificates of Ordinations performed for them during the year were received by the Revs. S. J. C. Goldsack, J. J. G. Hyder, E. C. Newall, and G. W. Wall. The name of the Rev. P. Ramage was added to the list of ordaining ministers.
An effort to push the study of Modern Biblical Science, in connection with the Conference system of examination of ministers was coldly received by many, and finally the matter was referred to the Council.
Mr. C. W. Harvey was re-adopted, and Mr. H. G. Drummond, from Melbourne, was adopted, as students for the ministry.
The Crosshills Society was admitted into connection with Conference.
It was resolved that upon the promise of L2,500, with L1,000 of that paid over, the Missionary Committee appoint a second Missionary Minister. Other measures promotive of work in similar lines were decided upon or favorably considered.
Hull.-Morning Light reports that the prospects of this Society are improving. The congregations, both morning and evening, are steadily increasing in numbers, and there is a renewed activity in all branches of Church work. Among other things a Wednesday evening meeting for doctrinal instruction and general discussion has been started, and is becoming quite a centre of interest.
Paisley.-THE Rev. Louis G. Hoeck has accepted a call to become the minister of this Society, and will shortly begin duty there-Morning Light.
WEDDING ANNOUNCEMENT. 1896
DR. and Mrs. W. E. Hathaway, of Cincinnati, desire to announce to the members of the Academy and of the General Church of the Advent, the approaching nuptials of their daughter Grace and the Rev. George G. Starkey. The ceremony will occur in the chapel, Huntingdon Valley, Pa., Oct. 8th, at 7.30 o'clock P. M., and will be followed by a social reception at "Cairnwood," on invitation of Mr. and Mrs. John Pitcairn.
EDITORIAL.
IT is not true that the Old Church shares with the New Church in anything essentially" new" in this Dispensation, although the reverse is involved in the trend of the Address on "The New Education," delivered at the Urbana commencement last spring by the Rev. J. C. Ager, and published in the Messenger of July 22d.
The Address adopts the term "The New Education" as used in the world, and commends the movement itself, only it would have the New Church take up the work at this point, where the Old Church is supposed to be unable to carry it further unaided! That is, the New Church is only to join in and improve upon that which the Old Church has impliedly well begun. This is striking on the rock over which the Academy has been flying the danger signal for so many years; but the course that lies that way seems so pleasant and seductive, so direct to the attractive goal of a universal brotherhood apparently lying just beyond, that there seems a need to sound, from time to time, new notes of warning calculated to arrest the attention of those beguiled mariners who, though unwary, may not be willfully blind and deaf. The others, shipwreck threatens.
What of essential newness does the Old Church present? The address refers to "new industries, new inventions, new methods of business, new channels of commerce, new facilities of intercourse, new bodily comforts, new methods of treating disease, alleviating pain, and promoting health:" these are said to be the Apocalyptic "new earth." Obviously nothing essential in these! It then ends the "new heaven" to consist in "new ways of thinking and feeling and new ideals of life, embodied in new theologies, new philosophies, new ethics, new science, new art, and new theories and speculations about everything." Is there anything in all these that necessarily involves the Two Essentials, of acknowledgment of the LORD JESUS CHRIST as the sole God of heaven and earth, and the life of obedience to His Commandments?
It is to be noted that obedience to the letter of the Commandments may be dictated by infernal self-love-and this applies even to the First and Second Commandments; for now, as in the days of the Jews, the jealous JEHOVAH may mean to man only the embodiment of arbitrary rule, the very type of self-love thus made objective and exalted to a place of sanctity; for there is in man an innate tendency (designed for a good use) to make holy that which is loved or which represents the ruling love. But the essential Holy is only in the LORD JESUS CHRIST, and in His Truth which is Himself. The Commandments give Life only when He is seen in them.
Moral life-life conforming to the Commandments-is not necessarily spiritual life. It must be based on the worship and fear of God, of the true God. It is related to spiritual life as the fundamental is to the essential. As spiritual creation rests upon natural creation, and as man's existence as a living-i. e., regenerate-spiritual being must begin with natural life on earth, so moral conduct is the indispensable basis of all spiritual development. But it is as empty brass and tinkling cymbals when lacking the essence or soul, which is religion.
Every people has a religion adapted to its quality of affection; but no religion can more than prepare for spiritual life, which does not worship the true God and thus possess the genuine truths of faith. These alone open the degrees of the spiritual mind and insert man as to his spirit directly among angels. The Gentiles, when sincere, are led by their fallacious appearances of truth to the doors of heaven, and after death are instructed and introduced into heaven itself. But the Christian faith, and the Christian genius, are such that men born therein may be introduced into heaven as to their internal while yet on earth; and those there who are such that with them this introduction cannot at all be effected, for the most part become such because they reject or pervert the truths of faith in favor of the falses of their own evil. Therefore Christians cannot be judged by the same standard with the Gentiles, because their opportunities and responsibilities are greater.
By Divine Mercy falses of religion with the Gentiles can be conjoined with something of spiritual-natural good, and can he made the means of communicating something of a spiritual quality to their morality of life, for in their fallacies is something of innocence by which they can be bent to good. But falses of religion with Christians mostly result from rejecting or perverting the truths of faith to favor evils of will, and such falses are destructive of innocence and of every celestial and spiritual seed. With such men falses of religion lie concealed within their, morality, as a rotten core or kernel within goodly-appearing fruit.
Falsified truths of faith are the core and kernel of all the "new ways of thinking and feeling and new ideals of life, new theologies, new philosophies, new ethics, new theories and speculations about everything," that prevail in the vastate Church, making an "imaginary" and not a "new" heaven, which deludes the simple and poisons those who absorb and assimilate its deadly sphere, luring to death by a show and promise as of life itself. Very fair is the outside, and the lumen of self-intelligence disguises and beautifies with prismatic hues the misshapen offspring of its phantasy. Only humility and prayer will ever bring the dissipating sunlight of truth to expose the real danger and show the repentant way of escape. There is no humility and no repentance in the old religion; it has never repudiated a single fundamental of its deformed faith, although it often either pretends to disinherit or relegate to obscurity some of its progeny, or adorns others with plumes borrowed from the heavenly doctrine so skillfully applied that only an occasional inadvertent croak discovers to the alert the masquerading bird of night behind them.
The address says, "For the New Church is in the world as a part of the world, not as wholly cut off from it." As to origin-as to that which constitutes the Church the New is wholly cut off from the Old.
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The Divine of the LORD makes the Church, and that Divine among men is the Divine Truth. It is the extinction of that Truth in the Old Church which constitutes its consummation.
But the men of the New Church have indeed certain things in common with the Old-they have evils and falses in their natural man, and because the Divine Mercy permits them to be partly nourished in that mixed state by food which would be destruction or starvation in a state of greater integrity, therefore, our conscious life in the natural, with its impure delights, does imbibe sustenance from the sphere encompassing us in the surroundings in which Providence has placed us.
Similarly the natural body often accommodates to its use or nullifies or endures, unfavorable elements to which it may be subjected or exposed in the many more or less unhealthful natural employments in which under Providence some are led to engage. But these things are of sufferance, not of choice, and by no analogy excuse; affiliation with a corrupt Church in those things which derive their very spirit and essence from the quality of the Church. The sphere that proceeds from education in the Old Church is filled with the essence of its false religion-a sphere which conceals but infuses self-love and love of the world, in short, faith-alone with all its filthy brood of merely human loves and fakes. We are to spoil the Egyptians, not fraternize with them; and the vessels and gems rescued from their perverted worship and life are to be purified or recast so that nothing of the Old remains to contaminate them in their place in the New Temple, now building by the LORD. The Old Church has the Truth in the Word, has been in the presence of its essential life which it might have appropriated. By rejecting the opportunity, abusing the trust, and defiling the Truth, that Church has come into a profane state, which ever assails the New Church with its wiles and enchantments. It is an insidious, hydra-headed, unsleeping, and ever-present foe. Let us not be lulled into false security by the thought that we have the Truth. Unless the affections adjoined to that Truth with us be continually purified by the LORD'S omnipotent aid, we are in continual danger of succumbing to that fearful infestation that unceasingly threatens the "seed of the woman."
JOHN THE BAPTIST Rev. C. TH. ODHNER 1896
"The voice of one crying in the wilderness."
THE history of John the Baptist, which in point of time, is the first of the revelation of the New Testament, forms, as it were, a connecting link between the Israelitish Church and the Christian Church, or between the age of representatives and the age of spiritual realities.
The prophets of Israel, each in his own way, represented the Word in the Church, for, they were the teachers of Divine Truth from the mouth of God. But John the Baptist, as the last of these representative characters, included in his representation all that had preceded; and he thus imaged forth the Divine Truth in its last, most ultimate, and all inclusive form, which is the Word of the LORD in its literal sense. And as the last character of the former or Israelitish Church, he was also the first of the New or Christian Church which was to be instituted. He was not only the last of the prophets, who foretold the advent of the LORD, but he was also the forerunner and herald, who announced the Son of man after He had come.
His prophetical character was foretold at his birth by his father, Zacharias: "Thou, O Child, shall be called the Prophet of the Most High:" (Luke i: 76); and the universality of this his prophetical representation, was taught by the LORD Himself when He asked: "What went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. For among those that are born of women, there hath not arisen one greater than John" (Luke vii: 28). For the Word of God, in its last or ultimate sense is mightier and holier than any other form or sense of Divine Truth, since it is all-inclusive as the basis, firmament, and continent of the Word in its spiritual and celestial senses, and is the Divine Truth itself in its very fullness, holiness and power.
The history of John the Baptist is, therefore, the representative history of the Letter of the Word. The characteristics of John present a summary view of the general features of that Letter. The mission of John shows forth the Divine ends for which the Word in its literal sense was given. The submission of John to Jesus is a clear teaching of the relation between the Letter and the Spirit of the Word; and the final fate of John the Baptist reflects the treatment which the Word its literal sense has received in the fallen Church.
The Representation of John the Baptist.- As in general, so in every detail, does this representation of John the Baptist with a Divine consistency continue through his whole history and all his words and actions.
His birth, from Zacharias, the priest, and Elizabeth, of the family of Aaron, represents the Divine origin of the Letter of the Word. For Zacharias, the Priest, represents the Divine Love of the LORD, who has revealed Himself in His Word for the salvation of men. And Elizabeth is the potential Church of the LORD, or the affection of truth for the sake of salvation, the desire for salvation, which is the womb or beginning of the Church. But, before John is born, before the Divine Truth is revealed to man, Zacharias is dumb, and Elizabeth is barren. Before the Word is given and received the Divine Love is without expression, the affection of truth is ignorant and impotent.
The appearance of the angel of the LORD to Zacharias, announcing the birth of John, brings vividly to mind the similar appearance and announcement to Abraham and Sarah before the birth of Isaac, to Manoah and his wife before the birth of Samson, and to Elk-hanah and Hannah, before the birth of Samuel. The spiritual representation is in each case similar, but not the same.
Like Samson and Samuel the child John was to be a Nazarite, that is, one set apart from his birth for the service of the LORD in the special representation of the Word in its literal sense. As such he was to become "great in the sight of the LORD. Wine and strong drink he shall not drink, and he shall be filled with the Holy Spirit from the womb of his mother" (Luke i:15.). Abstinence from wine and strong drink was one of the statutes of the Nazariteship, for these liquids represent the truths of the spiritual and celestial senses of the Wore, which are not apparent in the sense of the Letter.
It was also for the sake of this representation that John the Baptist, as a Nazarite, when he appeared in the desert, was "clothed in raiments of camel's hair, and had a leathern girdle about his loins, and for his meat had locusts and wild honey." (Matth. iii: 4). For "camels" are scientifics, which are the carriers of interior truths and goods, and the hair of camels are ultimate statements of doctrinal truths, such as are first lodged in the memory of the natural man, and which, taken together, clothe the understanding of man, as the literal sense of the Word clothes the interior senses.
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This ultimate sense, also, is as a leathern girdle, cutaneous, tough, firm, yet pliable, which as an external bond connects and holds together in order all the higher and interior and living things of the Divine Word. (A. C. 3301, 5620, 9372). Coarse and simple are such raiments, but nevertheless fittingly expressive of the literal sense, which, regarded in itself, is neither beautiful or elegant in style, such as many a human composition. And yet it was the Divine mercy and wisdom itself which thus accommodated and veiled the glories and splendor of Infinite Truth to the coarse receptibility of even the lowest and simplest of human creatures.
Similar things are represented by the homely fare on which John the Baptist subsisted. "Locusts" were the vilest food permitted by the Mosaic law, and signify in a good sense the ultimate or most common good of life taught in the Letter of the Word; and "wild honey," or "honey of the field" is the humble representative of the delight and pleasantness arising from the appropriation of this good. (A. C. 5620, 7644, 9872).
The Work of John the Baptist.-For the sake of this Divine end,-for the salvation of the human race which at that time was threatened with utter destruction, John the Baptist was sent into the world, and for the same end the Letter of the Word has been given. Not that John the Baptist or the literal sense alone, redeemed and saved mankind,-for these are not "The Christ" Himself, the Saviour; but John and the Letter which he represented, came to prepare the way of Messiah, Christ, the Saviour.
The twice of one, crying in the wilderness; prepare ye the way of the LORD." (Luke iii: 4).
"He shall go before the LORD in the spirit and strength Elias, to prepare for the LORD, a people made ready." 17).
"This is he, of whom it is written: Behold I send my messenger before Thy face, who shall prepare Thy way before Thee." (Luke vii: 25).
Preparation was the sum and substance of John's mission in the world, preparation for the advent and reception of the LORD in His first advent to men on earth. And preparation is the beginning and the end of the use of the Letter of the Word, preparation for the descent and reception of the LORD in His second advent. For preparation is an essential of Divine Order, and is the first of every Divine Work. And preparation is ever effected by instruction, and by that alone, thus by the Word of the LORD, which hath created all things.
The order of creative influx involves first the preparation of an ultimate for its own reception, and in this ultimate the beginning of a higher life is then called forth, from which is formed the intermediate degree. Thus the material earth was first prepared, and upon this, earth was mankind then created. Thus also the natural mind, is first prepared or set in order by the natural truth of the Letter of the Word, in order that Spiritual Truth may find some corresponding and fitting lodgment, and be able to call to life a spiritual man within the natural. Thus John of necessity must precede JESUS.
But besides this representative use, John the Baptist had an actual, personal or historical mission to fulfill, of the greatest possible spiritual importance. His own work was that of preparation; and he accomplished this by means of instruction, and also by an ultimate act representative of this instruction, the act of baptizing.
The Preaching of John.-"In the fifteenth year of Tiberins Caesar came John, the son of Zacharias, into the wilderness of Judea. And he came into all the country round about Jordan, preaching the baptism of repentance, for the remission of sins."
"And he said, Repent ye, for the Kingdom of Heaven is at hand."
"As is written in the words of the book of Esaias the prophet: The voice of one crying in the wilderness; prepare ye the way of the LORD; make His paths straight. Every valley shall be filled, and every mountain and hill shall be made low. And the crooked shall be made straight, and the rugged places smooth. And all flesh shall see the salvation of our God." (Luke iii : 4-6).
Repentance was the burden of the preaching of John, for repentance alone, involving the examination of oneself, the confession of sin, the shunning of some one evil is the only means by which an oasis can be prepared for the reception of the LORD in the awful wilderness" which reigns in the unregenerate man.
Then went out to him Jerusalem, and all Judea, and all the region round about Jordan, and were baptized by him in the Jordan, confessing their sins." Contrition or the confession of sins, is indeed the first state of repentance and this state is common to all who desire, or profess to desire the life of regeneration. The Letter of the Word comes to all. The Law condemns all alike as sinners, but all sinners do not receive the Word alike. Pharisees and Sadducees came out, to John, as well as publicans and sinners. The latter confessed their sins, believed and were baptized. The former also confessed their sins, but did not believe and were not baptized.
A separation of the good from the evil is the first effect of the preaching of repentance. This is most clearly manifest in the World of Spirits, where, in the first state, all are together in externals, and all are desirous to gain Heaven. Presently they are let into a second state, in which their interiors are opened. The truth is presented, and first of all the truth that the shunning of evils is the only true repentance. Then hypocrites are offended, turn away, and are judged. But the humble are led on further into a third state, which is a state of instruction in the good of life, and thus of preparation for Heaven.
Such was the effect of John's preaching. Seeing the Pharisees and the Sadducees coming out to be baptized of him, he said unto them: "O Generation of vipers, who hath warned you from the wrath to comet Think not, we have Abraham for our fat her, for I say unto you, that God is able of the-se stones to raise up children unto Abraham."
For now was the consummation and judgment upon the old Church, when the true Church was to pass over "the stones"-i. e., to those who were in gentile ignorance and simplicity. For now was "the axe laid unto the root of the trees." Now He was to come, "whose fan is in His hand, and He will thoroughly purge His floor and will gather His wheat into His garner, but the chaff He will burn with fire unquenchable." The hypocrites and sneerers turned away in bitter hatred at such preaching, but the simple who remained were taught by John the simple good of an upright life, which is, that Charity is to shun one's evils and to do right in every work, and nothing more (Dicta Probantia, p. 37; Luke iii: 10-14).
Announcing the LORD.-Having thus, by the preaching of actual repentance, created a receptive plane in the minds of some of the Israelitish people, John the Baptist was enabled to fulfill the most essential part of his mission, viz., that of teaching the Doctrine of the Word concerning the LORD, heralding His coming in the flesh, and by Baptism-inaugurating His public Ministry.
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From his very conception John was filled with the Holy Spirit, so that he leaped from joy in the womb of his mother at the recognition of the yet unborn JESUS, when Elizabeth and Mary met and embraced. For Elizabeth is the external and Mary the internal affection of truth, and these "cousins" or kindred loves carry in their inmosts the Divine Seed of Truth, literal and spiritual, which recognize or correspond to one another.
"There was a man, sent of God, and his name was John, and he came for a witness, to bear witness of the Light. He was not the Light, but was to bear witness of that Light (John i: 6-8).
"The next day John seeth JESUS coming unto him, and he said, Behold the Lamb of God, which taketh away the sin of the world! This is He, of whom I said, After me cometh One, who is preferred before me, for He was before me. This is the Son of God (John i: 29-34).
By such preaching John recognized and proclaimed the Lord in His coming, and prepared his own disciples to recognize and to follow JESUS, even as the Letter of the Word prepares earnest and repentant believers to recognize and follow the LORD in His second coming as the spiritual sense of the Word. Without such preparation the LORD would have found no faith on earth at either of His comings.
Not only the people, but the LORD Himself was baptized by John, for the human of the LORD was like the human of any other man, and the Letter of the Word was the first means of instructing that human, and of inaugurating the Divine Work of Glorification. "John said, I have need to be baptized of Thee, and comest Thou to me? And Jesus, answering, said unto Him, suffer it now; for thus it becometh us to fulfill all justice. Then he suffered Him."- (Matth. iii: 13-15).
The Baptism of John.-The external act of baptizing in the Jordan was, finally, the ultimate means by which John the Baptist effected the end of his mission. And this representative act was of momentous significance and actual effect; for without the baptism of some men by John no flesh could have been saved. As is taught in the True Christian Religion (N. 688); "By the Baptism of John a way was prepared, so that JEHOVAH, the LORD could descend into the world and work out Redemption, and without this preparation all men in the world would have been smitten with a curse, and would have perished."
The dismal wilderness round about Jordan represented the utterly devastated, yea, infernal state of the Jewish Church, which since the time of the Babylonish captivity no longer even represented the Church of the LORD; but instead the filthy congregation of the devil. The representatives of the Israelitish dispensation had been the only means of communication between that race and Heaven; but these representatives had been turned into opposite things, and communication with Heaven was threatened with extinction. Thieves and robbers, satans and devils, reigned in the house of God. Hell pressed down upon the world, so as to possess even the bodies of men. There was no longer a plane for the reception of inflowing life from Heaven. As in the days of Noah, mankind seemed about to perish in the flood of their own falses and evils. How could the God of Heaven, the God of purity and justice and goodness, descend into this earthly Hell, without first preparing for Himself a clean place, upon which to set His foot? Had he come immediately, without preparation, He would have "smitten the earth with a curse:" The men-devils, with whom the earth was filled, would have been direfully tormented by the present sphere of the Divine, would have been stricken with fearful diseases, and miserably perished; But by the coming of John a place was prepared for the LORD, into which He could descend without defiling His holy garments, and without hurting the life of those, whom He had come to save. By the preaching of Repentance such a place or state was made ready in the natural mind of men, and by the act of Baptism a new and genuine representative was instituted, which corresponded to the repentant state, and with which Heaven could be conjoined anew with men in the world. (A. E. 724).
"By the Baptism of John, further, men were introduced into the future Church of the LORD, and inserted in Heaven among those there, who desired and expected the Messiah, and thus they were guarded by angels, so that the devils of Hell might not break forth and destroy them" (T. C. R. 689). "It is similar at this day." The representative history of John the Baptist was enacted in spiritual reality at the time of the second coming of the LORD, when again "the power of Hell prevailed over the power of Heaven, and, upon earth, the power of evil over the power of good, and thence a total damnation stood before the door and threatened." Had not then the Letter of the Word by means of the Reformation been wrested from the murderous grasp of the Roman-Catholic religion, the LORD in His second advent would have found no reception upon earth, and hence all flesh would have perished.
The Submission of John to Jesus.-Not only does the history of John present in a summary view the essential truths concerning the Letter of the Word itself, its Divine origin; character and uses, but it exhibits most clearly the relation between the literal sense, and the spiritual sense within. It settles, with the voice of Divine authority, the controversy, which so long has disturbed the infant Church of the New Jerusalem, the question respecting the writings of the New Church in their relation to the literal sense of the Word.
Concerning himself John testifies that he "was not the Christ," but merely "the voice of one crying in the wilderness," from which it is manifest that John, "when he spoke of the LORD-who was the Divine Truth itself, and the essential Word-regarded himself as not anything, since the shadow is dispersed when the Light itself appears, or the representatives fade away, when the real thing which was represented is manifested" (A. C. 9372). For the literal sense of the Word is not " the Christ," is not the LORD, is not even the Word, but is merely the Letter of that Word, which in itself is the spiritual and eternal Truth within that Letter. Hence, John saith further: "I, indeed, baptize with water, but there standeth one among you, whom ye know not. He it is, who coming after me, is preferred before me, whose shoe-latchet I am not worthy to unloosen. He shall baptize you with the Holy Spirit, and with fire." (John i: 27, 28.)
The literal sense of the Word, which is written in natural figures, for natural' men, reveals but natural and ultimate truths of Doctrine, baptizes men only in the "water" of general and external cognitions concerning the LORD and His kingdom. The Letter alone, or the man who knows the Letter alone, is unable to unloosen even the shoe-latchet of the spiritual sense, unable to solve and explain even the least of the infinite arcana of the Word as it is in the Heavens.
But JESUS baptized with the Holy Spirit and with fire. By the voice of the LORD in the literal sense man may, indeed, be called and brought into a state of repentance and reformation; but regeneration itself and eternal salvation can be gained only by the revelation of the internal sense of the Word, by the reception of the Holy Spirit of Divine and spiritual truth, and by the fire of heavenly love. (A. E. 475; A. C. 9818).
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The baptism of John, ` therefore, represents only the cleansing or reformation of the external man, but true Christian baptism represents the cleansing of the internal man, which is regeneration. The Jews, who were baptized by John, were merely external men, and the external man, without faith in Christ, cannot become internal. But the disciples of John became internal men, when they received faith in Christ, and they were then baptized in the name of JESUS, as may be seen in the Acts of the Apostles (cli. xix, 3-6. S. C. R. 690).
The LORD Himself testified thus of John: "'What went ye out into the wilderness to see? A reed, shaken in the wind? But what went ye out to see? A man, clothed in soft garments? Behold, they which are gorgeously arrayed and live delicately, are in the courts of kings." (Luke vii, 24,25). "A reed, shaken in the wind," the lowest and humblest appearances of truth, which may be turned and bent and explained so as to confirm any false and evil teaching, as well as true and heavenly doctrines, such is the Letter of the Word regarded in itself. Not so the Word in its internal sense, for this is a sharp, two-edged sword proceeding out of the mouth of God. This cannot be twisted and explained away, for it is Divine, genuine, and all-conquering truth.
A prophet, arrayed in a leathern girdle and garments of camel's hair, and subsisting on locusts and wild honey, such is the literal sense of the Word. But the internal sense of the Word is the Divine Truth in its beauty and splendor and glory, and those who know it feast upon spiritual food from it, fine and delicate and heavenly, such as the angels enjoy. (A. C. 2576, 9372)
Again we read of John: "Among those that are born of women, there hath not arisen, one greater than John. Yet he that is least in the Kingdom of Heaven is greater than he." (Luke vii: 28.) The Word in its literal sense, though it is "a burning and shining light," the greatest that natural men can receive, is yet in a discrete degree inferior to the Word in the internal sense, even such as it is revealed to the angels of the lowest Heaven, even as the least of the angels is in a state of wisdom superior to that of the wisest man on earth, or as the least spiritual perception of truth is higher, because closer to the Infinite and the Eternal,-than the greatest natural, learning or intelligence. It is the difference between the living and the dead, for "the Letter is dead and killeth; it is the Spirit alone, which maketh alive."
In this world, and in the Letter of the Word, we see the Divine Truth "as in a mirror; darkly," but in the spiritual world, and in the spiritual Word, we shall see the LORD "face to face." John the Baptist, though he bore witness to the Son of God, was himself, at one time, in the obscurity of doubts. He sent to ask of JESUS: "Art Thou He, who should come, or do we look for another?"
Thus it is with all who are as yet only in the first, preparatory state, who still linger in the outward appearances of Truth. Even the Newchurchman, who is only in the first state of reception of general truth concerning the LORD, and is only in the letter of the Heavenly Doctrines, is apt to fall into doubts whether the Writings of the New Church are the "Son of Man, who was to come," or whether he ought to look for another. In fact, the notion has been promulgated, and is quite generally believed in the Church at large, that the writings themselves are only a John the Baptist, preparing the way for an advent of the LORD, which is supposed to take place by further, and more interior revelations, or by an immediate influx of truth into the vastated Church.
But such fallacies will disappear, and the members of the New Church of the LORD will be better instructed, even as John was, when they come to see the spiritual miracles, of regeneration which the Heavenly Doctrines alone are able to effect. "Go and show John those things, which ye do hear and see: the blind receive their sight, and the lame walk; the lepers are cleansed, and the deaf hear; the dead are raised up, and the poor have the gospel preached unto them." (Matt. xi 2 6). And the LORD saith again: "I have greater witness than that of John; for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me, and the Father Himself, who hath sent me, hath borne witness of me." (John v. 35-37). The self-evidencing reason of Divine Love, the internal testimony of spiritual Truth in its own light, and the blessed fruits of a new and higher life, resulting from obedience to the Heavenly Doctrines-these are the invincible proofs of the Divine Authority of the Writings of the New Church.
John himself said of the LORD: "He must increase, but I must decrease." Have, then, the Writings of the New Church come to abolish the Law and the prophets? Nay, but to establish them! John must needs die, but the LORD will rise again. Mere historical faith and worship of the Letter alone must in time give way to rational and spiritual faith and the worship of the LORD Himself in His Divine Human, who now is the Word in `the Letter as He is in the Spirit, having fulfilled all things of the Law and the prophets. The New Church does, indeed, worship the Word in its literal sense as in its spiritual, but not the Letter alone, apart from the Spirit, not John the Baptist, but the glorified JESUS CHRIST, in whom the Spirit and the Letter are one.
Out of the Word in the Letter the voice of the one trying in the wilderness is still calling the world to repentance, "for the Kingdom of Heaven is at hand." But the world will have none of it. Herod, the false faith of the dead church, is offended at John, who condemns its evil and adulterous life. To make the Word of none effect, it is then cast into the prison-house of human dogmas, the understanding of the Word is subjected to the obedience of blind' faith. Yet, for fear of the simple, who still believe John to be a prophet, this false faith dares not yet reject the Word itself, until, prompted by Herodias, the revengeful and adulterous love with which that faith is conjoined. Then, in time, the hypocritical veil of reverence is cast off, and the Word is denied and rejected openly as it was before secretly. John is beheaded as the price for the delight of a mincing lust. This open rejection of the Word in the Letter is at the present time becoming more and more manifested in the world.
In the new revelation which has been given by the LORD at His second advent there are also a Letter and a Spirit, a John and a JESUS, for there is in it the statement of the Doctrine of Truth, within which is the genuine truth of the Doctrine. In the same manner there are also in the New Church many who are disciples of John, and some who are disciples of JESUS. The former make much of the Letter of the Word by itself, and are offended when the Sacred Writings of the New Church are called the Word in its spiritual sense. They delight in the general teachings of these Writings concerning the LORD, but have not yet recognized the LORD Himself in these Writings. They would make so-called "missionary work" the chief, if not the sole, use of the New Church, and have not yet come to acknowledge the applicability of the Writings to the life of the Church, to the education of the young, to the growth of Conjugial Love, to the development of character among the members of the Church, to the worship and government of the Church universally, generally, and singularly.
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The John-the-Baptist state of such Newchurchmen cannot and, must not be forced or hurt. They are not against the New Church, but for it. They have an important and blessed use to perform in preaching repentance to the world and announcing that the LORD has come again. Let them but honestly perform this use, free from the fear or favor of the world, and they will then serve to prepare the way of the LORD in His New Revelation of the Word in its spiritual sense. But they cannot forever remain mere disciples of John the Baptist, for these played no part in the early history of the Christian Church. They must, sooner or later, come to JESUS and be baptized with His baptism of the Holy Spirit and fire. If they would become members New Christian Church, and would progress as such, they must acknowledge not only the natural of the spiritual revelation, but the Divine in the spiritual as well. They must come to the Writings as to their Master, and not only as to their friend. They must approach the LORD as the Doctrine and the Doctrine as the LORD.
And to those who would hope to be, at least intellectually, the disciples of the LORD Himself in this second advent, the voice of one crying in the wilderness is still calling to repentance. It is the remains of good and truth-implanted in childhood from the hearing and reading of the Letter of the Word-which thus call to repentance from the inner recesses of conscience. This voice is continually heard by the regenerating man, for Regeneration is a progressive and continuous work. The regenerating man is continually repenting, continually reforming, and thus continually preparing for ever newer and higher states of the regenerate life. The further he advances, the more light will he receive upon the infernal nature of his proprium; the humbler will he become as he hears the self satisfied voices of internal Pharisees and Sadducees in that proprium, who would fill him with pride as being of "Abraham's seed." The generation of vipers who rest within his self-hood, cannot be exterminated at one blow, but these reptiles must be crushed, one by one, as they lift up their poisonous heads.
Ever deeper must we permit the LORD to penetrate into our minds and hearts. Ever new paths must be prepared and made straight for His advent to us. Every valley of ignorance must be filled up by the Divine Truth. Every mountain of self-love and every hill of self-intelligence must be made low and humbled. Our false and crooked thought must be made straight, and our evil, rugged, violent, and untamed affections must be made smooth. For this end let us ever-hearken to the "voice crying in the wilderness," until all our flesh "shall see the salvation of our God."- AMEN.
WISE MAN LOVES NOTHING BUT VIRTUE 1896
(A Thesis by Student Emil R. Cronlund, of the Maschil College, Philadelphia.)
VIRTUE or good is the only real, the only valuable, and the only living thing. Therefore it is also in reality the
only thing which a wise man strives to attain, the only thing which he has in view in all his actions. On account of this he also values every natural thing according to its goodness or use, and in every person he looks first for the good that may be in him, and estimates him accordingly. Worldly possessions, of whatever kind they may be, are temporal and perishable, but the good which a man may possess is something eternal, something that he is capable of carrying with himself into eternity and theme increase it. It is thus something that a man is capable of retaining for ever, and which nobody can deprive him of. Temporal and worldly possessions such as honor, wealth, and dignity, a man may lose at any time, and be who has set his heart upon them and loses them, is miserable and wretched, he is unhappy in the highest degree, and his lot is indeed lamentable. His enemies scorn him and glory over his ruin, and may wish him evil of every kind, and the man himself feels that his ambitions have been thwarted, his highest hopes and aspirations have been deluded and defeated, and he feels that he has lost everything which to him made life worth living: But it is altogether different with the good and virtuous man, the man upright of heart and pure from wickedness, the man who, not like a Midas strives to get possession of all the gold in the universe, but is content with his lot, no matter how humble it may be; neither is he cruel like a tyrant trying to subdue every one under his dominion, but he exercises charity to those with whom he has to do, and performs his duty to the best of his abilities. If he loses his wealth he is not thereby made miserable and distressed, for his heart is not a slave of mammon, but he knows that what he has lost was comparatively of little value, and he also knows that there is an All-wise Being who overrules all the affairs and actions of men; and that whatever happens to him is for his best in time and also conducive to his eternal happiness. If he loses his dignity and has to accept a humbler position in life he also knows how to face this trial like a man, and does not give way to the wave of misfortune. He is led by his wisdom, which lights up his path like a star and shows him the way to Heaven.
Therefore he only who is good and virtuous is content with his lot, he is free from the bonds of lust, and therefore he only is happy; for the essence of happiness is contentment. The good or virtuous man alone is free, but the evil and wicked man is a slave, for he is a slave to his lusts and desires, and they mule him and take full possession of him and make him into a vile servant. A life without freedom is hardly worth living, and therefore it is the endeavor of every wise man to rid himself of all his evil lusts and desires, in order that he may be free naturally and spiritually, and thus happy. For only he who leads a good life is truly; happy, as is also shown in these words of Cicero: "To live well and happily is nothing else than to live virtuously and rightly."
A wise man always first regards the good that may be in another, and loves him on account of that good, and for no other reason whatever. It is the first thing that should be regarded in forming a friendship with another person, and thus the friendship is formed with the good that is in him rather than with the person. In fact true friendship can exist only among those who are good and virtuous. With the evil there is indeed the external appearance of friendship, but the internal of it is hatred and derision which is the opposite of friendship
That it is good that a wise man loves in another person is evident from this, that he loves integrity even in those whom he has never seen, and what is much more, even in an enemy, a proof that it is the good that is loved in another, and that the person as a person is hardly taken into consideration.
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Everything that exists in the world is estimated according to its internal goodness, and consequently according to the use which it performs; and that which is of no use is an evil. Everything in the Animal and everything in the Vegetable and everything in the Mineral kingdom, was created that it might be of use to man. Every human being was also created in order that he might be of use to his neighbor while on earth and afterwards in Heaven to eternity.
As man was created in order that he might be of use to his fellow men, and thus was not born for himself but for others, therefore he is prepared in his childhood, in order that he may be fit to assume a place in the society and thus be of use. All New Church education has this in view. We are taught in the schools of the Academy that the life of Heaven is the life of uses, and consequently the life of the Church is a life of uses. We are also taught that we must not steal, not lie, not take the LORD'S name in vain, in a word that we must shun evils as sins against God. Unless a man observe these Divine laws he cannot perform his use from love to God, and from love toward the neighbor, but he performs it either for the sake of himself or for the sake of some worldly end. But a man should perform the use for the sake of the use, he should do good for the sake of good itself.
Therefore, as was said before, the first thing we are taught is to shun evils. This enters into everything we do, and therefore he only is successful, in whatever business or profession he may be engaged,-who shuns his evils as sins. The reason of this is that he alone prepares himself for Heaven, he alone reaches the goal for which every man is predestined, but which comparatively few arrive at. A great many people are of the opinion that only those who succeed in acquiring wealth or honor in this world have been successful, and that if they are defeated in this end their life has been a failure. But their very failure may be their success. For it is surely the means in the Divine Providence of leading them to something better, to something of more eternal value, and thus the best for their own regeneration.
It may thus be evident that the aim of every wise man is to be of use to his fellow men and to do harm to nobody. He attains this end when he performs his use faithfully and well, shunning every vice as the deadliest poison and as the bane of his life. This is the only way in which he can acquire virtue or good, and when he does this the LORD will provide for his welfare in this world and for his eternal happiness in the other.
CORRECTION 1896
IN the account of the formation of the Alumni Association of the Academy Schools, published last month, the foot-note (p. 137) which indicates that the date of the meeting was altered from that set in the circular letter, should read June 24th, instead of June 2d.
CALL TO THE MARRIAGE SUPPER 1896
No one who reads the news of the New Church, now furnished by the various journals in greater fullness than heretofore, can fail to realize that the Church is a Missionary Church, ever calling, in many ways, to those among the vastate Church whose ears are not yet deadened to the words that the Spirit saith unto the Churches. But the evangel does not cease with a man on his entrance to the Church. If he grows spiritually the new meanings opening up within the Gospel make it ever new to him.
NEW DOCUMENTS CONCERNING SWEDENBORG Various 1896
THE following new documents concerning Emanuel Swedenborg-of which we now begin to publish an English version-were discovered in Stockholm by Prof. C. Th. Odhner, in the summer of 1895. They would properly form a supplement to the Documents concerning Swedenborg, which were published by Rev. Dr. R. L. Tafel, in 1875, and have here been so numbered that the reader may easily find the places, where these new documents would properly belong, chronologically, in Dr. Tafel's work:
No. 1. (DOCUMENT 66 A.)
POLHEIM TO CHARLES XII.
(The Swedish original of this document is preserved in the National Archives of Sweden. It should be inserted on p. 273 of Tafel's Documents, Vol. I.)
[Recommending Emanuel Swedberg to the post of assessor in the Royal College of Mines.]
"A MOST humble memorial:
"As your Majesty's gracious interest in the mechanical sciences has become so manifest, that anyone, who by nature finds himself inclined in this direction, can desire nothing more than to please your Majesty still more; and as it is known to your Majesty, and perhaps to others, that mechanical studies require much labor and brainwork, yea, more than corresponds to the honor given to them, as compared to other studies;-although, in short, this science has come to be considered as the mere common skill of artisans, when nevertheless it requires the best subjects and talents that can be found in nature. For this reason, if your Majesty desires that this science shall gain its due advancement and growth,-even as it is among other nations, and as is necessary for our beloved country, then, undoubtedly, no better measures could be taken to this end, than to give no less honor to subjects, skilled in this science, than to others, with whom only mediocre acquirements can be found.
"At this time I know of no one, who appears to have greater talents for mechanics, than Mr. Emanuel Swedberg; but his present application to other studies is caused by the small regard, which, according to old popular opinions, is meted out to the science of mechanics.
"I would, therefore, in deepest humility, submit to your Majesty, whether it would not be of use to grant some prerogative of honor to one who by nature is fitted for mechanics, rather than to let such a suitable subject-in lack of such honor-apply himself to some other pursuit.
"And as the Royal College of Mines no less needs some one member who understands mechanics, than such as know the Mining Regulations;-especially as one who would drive another, must himself be able to run; I mean, in selecting and examining others for offices in the mines, and in trying new candidates as stipendiaries and masters; as also in examining the proofs of their works and plans;-
"Therefore I would submit to your Majesty's gracious decision, whether this Swedberg-who, indeed, has fitted himself for a professor at the University-may not be advanced to the post of an assessor in the College of
Mines, so that he, by these means, may be kept in that field, in which he will be of greater service to your Majesty, than if he were at a University.
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"And if your Majesty should graciously grant this prayer, one of the mechanical stipends might at first suffice for his salary, together with an assurance, that he, at the first vacancy, would come into such a salary, as ordinary assessors enjoy; without necessity for further authorization.
"Your Majesty's most obedient servant,
"CHRISTOPHER POLHEMAR.
"Lund, December 6th, 1716."
No. 2. (DOCUMENT 66 B.)
ROYAL WARRANT.
(Original in the National Archives. Insert on p. 275 of Documents, Vol. 1. Compare warrant on p. 402, of Documents, vol. I.)
Appointing Emanuel Swedberg assistant to Polheim, and to the post of Assessor in the College of Mines.
"WE, Charles, with the grace of God, King of Sweden, Gothia and Wendia, etc., make known that, inasmuch as we have graciously thought fit to appoint some person, who is skilled in the mechanical sciences, to accompany Councillor Polhammar in the establishment of his works and inventions; and inasmuch as our faithful and beloved subject, Emanuel Swedberg, on account of his praiseworthy qualities and skillfulness, has been humbly proposed and recommended to this post; therefore, we herewith, and by virtue of this our open warrant, graciously deign to appoint said Emanuel Swedberg to this office, granting him, in addition, the rank and character of an Assessor Extra-ordinary in our College of Mines. All this is to be duly noticed by all whom it may concern. For further assurance we have confirmed this with our own signature and our royal seal.
"CAROLUS
"S. CRONHJELM.
"LUND, December 10th, 1716."
No. 3. (DOCUMENT 174 A.)
SWEDENBORG TO FREDERIC I.
(The original is preserved in the National Archives of Sweden. This document should be inserted on p. 407 of Tafel's Documents, vol. I.)
[Petition for appointment as Ordinary Asseesor at the College of Mines.]
"MOST mighty and gracious King,
"I find it necessary to come before your Royal Majesty, in order to report that the post of an Ordinary Assessor has become vacant at your Royal Majesty's College of Mines, through the death of Assessor Angersten; and to petition in humility that your Royal Majesty would on this occasion graciously deign to remember me, his simple subject, who never in this life has any greater `desire' than by some humble service to get an opportunity to carry out those duties which a subject owes to your Royal Majesty. I have occasion to ask for this, first because I, during a period of more than four years, have used my own means on foreign journeys, when I have applied myself to the acquirement of such things, as r have thought in time would become of use and service to your Majesty's kingdom. After my return from abroad, I was commanded by the late, most blessed King Charles XII, to accompany the Councillor Polhem, and to assist him in the establishment of public works; which command I also have obeyed, at my own expense, now nearly three years.
"I have also, during the same period, occupied my limited resources in the costly publication of a number of printed works, by means of which,-as also by that, which I, a year ago, humbly submitted to the College of Mines respecting Fire and Furnaces, and again by other works at hand, which still may be produced to the use and service of your Majesty's Mining Laws,-I have only had in mind to show my duty and desire as a subject, to cause some satisfaction to said Royal College.
"I have, moreover, for four years, been Assessor Extra-ordinary in said Royal College, and have, without any salary, awaited occasion to be remembered, of which also the late King Charles XII most graciously assured, me, by word of mouth. But as my temporal prospects now appear to have become dead and extinguished by his decease, I turn to your Royal Majesty, who now is in his high place, and petition in humility to be remembered graciously at some such occasion as the present.
"With which I remain till my last hour,
"Your Royal Majesty's,
"My most gracious King's
"Faithful and humble subject,
"EMANUEL SWEDENBORG.
"STOCKHOLM, July 9th, 1720."
No. 4. (DOCUMENT 147 B.)
BISHOP SWEDBERG TO FREDERIC I.
(Original in the National Archives. Should be placed on p. 407 of Tafel's Documents, Vol. I.)
[Additional petition for Emanuel Swedenborg.]
"MOST mighty and gracious King,
"As a vacancy has occurred in the Royal College of Mines, through the death of Assessor Angersten, it is my humble prayer, that your Royal Majesty would deign to show me such a grace, in my old age, as to appoint to this office my son, Emanuel Swedenborg, who for some years has been Assessor-Extraordinary, and who has well used his time in studies and foreign journeys. This would be a great satisfaction to me in the evening of my life. On account of which grace, and many unusual gracious favors, which your royal Majesty has granted to me above my deserts, I ever remain, until my death,
"Your Royal Majesty,
"My most gracious King's
"Humble subject, who faithfully prays for him,
"JESPERUS SWEDBERG.
"BRUNSBO, July 21st, 1790."
No. 5. (DOCUMENT 147 C.)
SWEDENBORG TO FREDERIC I.
[Renewed application for appointment to the office of an Ordinary Assessor.]
"MOST mighty and gracious King,
"Although I respectfully submit to all that the Colleges of your Royal Majesty may decide, and feel assured that all will, be for the service of your Majesty and the Kingdom; still I hope that your Majesty will not regard with disfavor, that I, in humility, dare come before you, and report:
"That I-half a year ago, after the death of the late Assessor Angersten-was passed by, although I have had the favor of being an Assessor-Extraordinary in the Royal College of Mines, now for four years; at the same time I would report, that the Assessor, David Leijel has refused me the privilege of signing the letters of the Royal College, when, nevertheless, I did this during the lifetime of the late King, and, indeed, possess the authorization to do this, by virtue of my warrant.
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Still in spite of all this, I humbly dared to hope to be graciously remembered at some other opportunity, and now, especially after the death of the late Councillor Kinninmond, hoped to be mentioned to succeed him. But as I again find myself passed by, I have lost all hope by means of advancement in the College of Mines to gain the opportunity 6f showing my humble services in that which is in my line of duty.
"As your Royal Majesty's College of Mines undoubtedly must have some reason for such action, it is my humble prayer that your Royal Majesty would graciously remember me, and examine the reasons for which I am considered unworthy.
"I admit that I have not yet, by my age, attained to the same dignity as others, who have been in the service, long before myself; nor have I had the happiness humbly to serve the Royal College as Auscultant or Master of Mines, and consequently have not, by recommendation of the College, been advanced to the post of an Assessor: nor have I spent my time upon the study of the Mining Ordinances. But I have sought to supplement this defect by the application of diligence and expenses to the acquirement of such knowledge as belong to Metallurgy and the art of Smelting.
"I hope, therefore, that your Royal Majesty will not regard with disfavor, that I dare to mention the things, by means of which I have thought to gain advancement from your Majesty and the College of Mines: First, I have over four years been abroad in England, Holland, France and Germany, and have there, with all possible diligence and expense, sought to acquire the Mathesis and similar sciences. On this account the late King Charles XII was pleased to appoint me Assessor Extra-ordinary in his College of Mines, (as the Records will show), and he, moreover, showed and promised me all grace. Afterwards I was for three years with the Councillor Polhem, and, in consequence of the gracious command of the late King, assisted him in the construction of docks, sluices, etc., and sought diligently to gain practice and such knowledge as would be of service to said Councillor. I have also published by the press a mass of inventions and discoveries, as well in Mechanics, Geometry, Algebra, as in other sciences, in order to show that my desire has been to be of service to your Majesty, and to emulate, in your Majesty's Kingdom, those who publish such things abroad.
"As to the laws of Mining, I humbly submitted some new investigations concerning Fire, two years ago, to the College of Mines, which in time may serve for the development of the Mining-works. I have also intended to make a careful description of all Swedish Mining-works, and have, as a beginning, humbly submitted a description of Swedish processes for Smelting, and furnaces; together with other things, which the Royal College is said to have received with favor. For three years my thoughts have been directed to Chemistry and Metallurgy, and I have finally discovered the interior Geometry, and the true proofs of the experiments, which have been made by Chemists, from which I imagine that this Science will hereafter derive no small service. Still, I have occasion to mention all this, only as a duty to do what belongs to a subject, in hope by advancement to gain the opportunity of winning the end, which I have set before me. But as I, contrary to all my expectations, twice have found myself passed by, there is nothing further left to me, than to come before your Royal Majesty with an humble supplication to be graciously remembered in this case. Which may encourage your Majesty's subjects to apply themselves to such things as will prove the most useful to your Majesty's Kingdom.
"And thus I remain,
"Your Royal Majesty,
"My most gracious King's
"Faithful and most humble servant,
"EMANUEL SWEDENBORG.
"STOCKHOLM, November 21st, 1720."
No. 6. (DOCUMENT 155 B 1.)
SWEDENBORG TO FREDERIC I.
(The original is in the National Archives of Sweden. It should be inserted on page 453 of Tafel's Documents, vol. 1.)
[Last application for appointment to the Ordinary Assessorship.]
"MOST mighty and gracious King,
"In deepest humility I apply to your Royal Majesty, now that a vacancy has occurred through the promotion of Mr. Bromell as physician-in-chief, that your Royal Majesty may keep me in gracious remembrance by the appointment to Ordinary Assessorship, as your Royal Majesty's College of Mines has proposed. Now for eight years I have served as an Extraordinary Assessor, without salary, upon the warrant which the late King Charles XII. granted to me, and I have also twice, and at my own expense, made journeys to the mines abroad, and have applied my whole time to the purpose of becoming useful to your Royal Majesty in such an office. But still your Majesty's grace is the only thing upon which I may base my hopes on an occasion like this; I remain, in deep humility,
"Your Royal Majesty's
"Most humble and faithful subject,
"EM. SWEDENBORG.
"STOCKHOLM, July 7th, 1724."
No. 7. (DOCUMENT 155 E.)
ROYAL WARRANT.
(The original is in the National Archives of Sweden. Its place is on p. 454 of Tafel's Documents, Vol. I.)
[Appointing Emanuel Swedenborg to the degree and salary of an Ordinary Assessor.]
"WE, Frederic, with the grace of God, King of Sweden, Gothia, Wendia, etc., make known, that, as an Ordinary Assessorship in our Royal College of Mines, with an accompanying salary of eight hundred dalera in silver, has become vacant by the promotion of Lars Benzelstjerna to that salary of an Ordinary Assessor, which Magnus Bromell has before enjoyed,-and as we have in mind to fill this vacancy by the appointment of our faithful servant and extraordinary assessor, our beloved, noble and wellborn Emanuel Swedenborg, in consideration of his acquired learning and the skill and excellent conduct which he has shown, therefore we will herewith, and by the virtue of this our open warrant appoint Emanuel Swendenborg to be ordinary assessor in our College of Mines, in place of said Lars Benzelstjerna, in which office he is to enjoy said salary of eight hundred dalera in silver which is to be obeyed by all whom it may concern.
"FRIEDRICH
"T. BARCK.
"STOCKHOLM, July 15th, 1724."
154
RALPH MATHER 1896
HAVING sketched, briefly, in previous articles, the history of the introduction of the Doctrines of the New Church into America, by James Glen, and their further propagation by Francis Bailey and William Hill, we come now to a new period of the history of the Church. As truth, in time, precedes good, and as the reformation of the understanding precedes the birth of the new will, so, in the establishment of the Church in general, a period of intellectual work precedes the ultimation of that work in the life of piety and charity. The work of Glen and Bailey and Hill was mostly of an intellectual character-the work of evangelization and publication.
With the advent of Ralph Mather into this country began the descent of the New Jerusalem into the more ultimate plane of organization and the establishment of the worship of the LORD JESUS CHRIST.
The work of Ralph Mather has hitherto been but little known, and less appreciated, but its real importance may be seen when we learn that he was the first ordained priest of the New Church in this country; that he is the only external link connecting the birth of the Priesthood in America with the original establishment of that office in England; and that from him, as a first human medium, is derived the continued succession of priestly ordinations on this continent. The first state qualifies all the succeeding states, and it may therefore be of use, as well as interest, to learn what kind of a man was this first priest of the New Jerusalem in our country, and what was the theological quality of him through whom the Priesthood was first established here.
Little or nothing is known of the early life of Ralph Mather. We learn from Robert Hindmarsh that he had at one time been a Methodist, and later on a Quaker, but finally became a "warm receiver of the New Doctrines" revealed in the Writings or the New Church. The year of his reception of them is uncertain, but was probably about 1785, a very short time after the "Theosophical Society" had been instituted by Hindmarsh and others in London. There was a devotion and a seal among the members of that first circle of Newchurchmen which has hardly been equaled in the history of the Church a zeal which drove a number of them to go forth upon apostolic missions to announce to the world the glorious Evangel of the Second Coming of the LORD. Ralph Mather and Joseph Whittingham Salmon were among the earliest of these evangelists. Fired by the love of saving human souls by means of the Truth of Heaven, and led by the example of the apostles, who were sent forth by two and two, these disciples of the LORD in His Second Coming went forth together, in the year 1787, in order to announce the Heavenly Doctrines of the New Jerusalem in the streets and highways and market places of the towns and cities of England.
"In this spirit and with this view," so Robert Hindmarsh reports, "after preaching in the open air, in Moorfields, London, they visited Salisbury, Bristol, Liverpool, Manchester, Norwich, and many other towns and villages in the kingdom, where, at first, without notice, or any other means of collecting audiences, than their own personal appearance in the streets and market-places, whenever they observed an assemblage of people, they seized the opportunity of calling the attention of the multitude to subjects of religion, and to the Doctrines of the New Church, which at that time were almost entirely unknown in the country, and generally' regarded, when heard, not merely as novelties, but as errors of the most dangerous tendency. Yet, in the midst of all this irregularity, many individuals were forcibly struck with the important truths which were thus presented to their view.
Particularly the doctrine of the sole and exclusive Divinity of the LORD JESUS CHRIST, and that concerning the necessity of living according to his holy commandments, fixed the attention of several among them who afterward became valuable members of the New Church, and lived to bless the day when they were thus brought out of darkness into the true light of the Gospel. Of this number, among others whom I could name, was the Rev. Joseph Proud, a distinguished minister of the New Church. Reports of their success were from time to time communicated to me by Mr. Mather and Mr. Salmon; on which occasions they were earnestly exhorted to exercise prudence and judgment in all their proceedings, and to adhere strictly to the genuine Doctrines of the New Church, and not (as they. were then too prone to do, from their want of a thorough knowledge of the Writings) to mix them with the common errors of the day, from which they were as yet scarcely delivered themselves. Their sincerity and integrity of life, however, were powerful recommendations to the cause they advanced; and those who could not altogether approve of their eccentric and irregular manner of promulgating the Truth were yet, by the event, justified in the hope that much good might hereafter result from their exertions, and that the Divine Providence would so overrule the disorders incident to this mode of preaching, as in the end to produce a positive advantage, by the increase of members to the New and True Christian Church."1
Whatever may be said in criticism of this manner of evangelization, the unprepared state of the evangelists themselves seems the only important objection. The early apostles of the LORD, in His First Coming, proceeded exactly in this manner. They did not hire halls and announce philosophical lectures, but preached the faith in the LORD JESUS CHRIST, repentance and a new life, to the multitudes in highways and by-ways. And though circumstances are different now from the ancient times, and the new Gospel is, in form, of a more interior and rational character, yet they are adapted to the lowly and simple as well as to the learned and high. If the evangelist be duly called, instructed, and ordained into his office, what does it matter where he preaches, if only he reaches the minds and hearts of the simple who can be saved?
That Ralph Mather and Joseph Salmon, in this the first evangelistic mission of the New Church in England, were blessed with no small success, Mr. Hindmarsh has shown above. We may add some further particulars to his account. At Salisbury seven respectable persons received the Doctrines through these means, formed themselves into a reading circle and finally into a Society, which, though small and feeble, is still in existence.2 Similar results followed the preaching in Leigh, Bristol, Norwich, and Liverpool, and all this within the short period of three years. Few, if any, of the missionaries of the New Church have had such a success.
Mr. Salmon, after a short time, became persuaded that the New Church ought not to be established separately from the Old, and ceased altogether from preaching. He subsequently associated himself with the Rev. John Clowes, and was for a number of years the amanuensis to Mr. Clowes, while the latter was engaged in the translation of the Arcana Coelestia. He died on October 15th, 1826.3
Mr. Mather continued his work of evangelization until the year 179O, when his preaching in Liverpool was so successful that a Society was formed, which invited him to become their regular minister. Mr. Mather now settled in Liverpool, received a preacher's license from the Government, and also one from the central New Church in Great East Cheap, London, and opened New Church worship in a school-room in Lancelot, Key.
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The interest excited among the people by the novelty of the Doctrines, and by the eloquence and superb clerical robes of the preacher, increased to such an extent that it became impossible to accommodate the crowds in the school-room. An elegant chapel in Key Street was then hired, and opened for worship on October 16th, 1791, when Mr. Mather preached on the text, "And I, John, saw the Holy City, New Jerusalem, descending from God out of Heaven" (Rev. xxi, 2); a new anthem-prepared by Mr. Barthelemon, the first composer of sacred music for the New Church-was at the same time sung in the presence of a crowded congregation. This was the third chapel opened for the worship of the New Church in England. Weekly meetings were also established on Tuesdays, when the Writings of the New Church were publicly read and explained.4
Soon after this occasion Mr. Mather underwent a ceremony of ordination into the priesthood, three members of the congregation laying their hands upon him. This proceeding was peculiar and must be deemed irregular, as there already existed an ordained Priesthood of the New Church in England, fully able to perpetuate the priestly office through successive ordinations from the same source. We must, however, remember that the Church was still in its very cradle, and the laws of order in the Priesthood as yet but little known. Mr. Mather probably considered that what had been done by the laymen of the New Church in London could with equal propriety be repeated by the laymen of the
Church in Liverpool. That Mr. Mather subsequently came to regard this subject in a different light, is evident from the fact that in the year 1798, he virtually repudiated his Liverpool ordination, by undergoing one more fully representative in the city of Baltimore.
Mr. Hindmarsh, in describing Ralph Mather's early work of evangelization, speaks depreciatingly of the latter's doctrinally unprepared state. That he did not long continue in that state is manifest from his published communications to the Magazine of Knowledge, and the New Jerusalem Journal, published in 1790-92 by Robert Hindmarsh. These letters are the only productions of Ralph Mather's pen that have been preserved, but we are able to gain from them an interesting view of the writer's style, attainments, and theological standpoint. The majority of the letters treat of the Glorification of the Human of the LORD, the writer controverting the idea that this Divine work included the Glorification of the ultimate material degree of the natural body.5
In these articles Ralph Mather proves himself a theologian of unusual learning and penetrating insight into the interior things of the New Revelation, a man qualified intellectually for the office of the teacher and priest, in a manner as great as that of any New Church minister then living. With this intellectual qualification he united a spirit of loyalty to the Divine Authority of the Writings, and to the Church itself as established separately from the old Church, as may appear from the following extracts from the above-mentioned communications:
"The reasons of M. B. G."-[a correspondent to the New Magazine of Knowledge]-"in page 368, for non-separation etc., appear to me to be more assumption than proof. The assertions are equivocal, disputable, and contradictory. They altogether virtually apply to the non-acknowledgment of the Last Judgment, and that of the denial of the Son of Man being already come. As to the whole of his remarks, the subject, it should seem, is comprised and summed up in this one question: Is this a NEW DISPENSATION? If it is not, we are irrational in receiving the testimony of it. If it is a New Dispensation, what have we to do with anything but what the LORD (not Swedenborg.) says of it? The question, sir, I apprehend, is not whether it is or is not right to separate or be baptized in this or that circumstance, or in this or that town, whether larger or smaller; but whether the Son of Man be already come in His New Doctrine, in His Word, with power and great glory, and whether this be a New Revelation? If He be come again in His Word, the Church He before established is no more, even as the Church of Judea was no more when He came in the flesh. If he be not come, why contend for the authority of the Writings? why receive those Doctrines throughout, in which it is contended that if the LORD had not now come in His Word, neither men nor angels could have been saved? And why receive part of them, and not the whole? Is not this affecting to be wiser than He who dictated to Emanuel Swedenborg what he should write?
"But if the New Doctrines be but an elucidation of the former dispensation, and not a new one; not distinct from all others, or but as John the Baptist in coming to prepare the way of the LORD in His descent among men, in is or and Doctrine (see Theology [T. C. R.] ,n. 768-790); it may be most proper to accede to M.G.B's assertions, and so we may rationally continue, as he does, in the Church, as before, until the LORD does come. Whereas, if the Last Judgment hath taken place, and a New Church is formed in the Heavens, with which we on earth are to be conjoined, then his assertions have no sort of foundation. But is the Last Judgment to effect a mixed or a pure too worship? And is the Coming of the Son of Man for the purpose of putting new wine into old bottles, or into new ones?-Bottles are the exterior worship of the Church, and wine its Doctrine. Hence separation commences from the Last Judgment. (See Arcana Coelestia, n. 1850.)"6
In a subsequent communication to the same journal, Mr. Mather remarks as follows upon a further article by "M. B. G:"
"P. S.-In all probability M. B. G.'s pretty similes, curious remarks, and well-meant reflections about separation will meet with gentle recipients, especially if he can procure a translation for the French nuns; but as I choose to abide by the NEW REVELATION, from which I perceive the SON OF MAN speaking to me from His THRONE (see Apocalypse Resealed, n. 932), I am so vexed with his human prudence that at all events I would prefer, in a rational manner, to abide by the Doctrines which I pretend to receive (see Theology, n. 23, 177). But if this wilt not suffice let him read Brief Exposition, n. 96. 'That the Faith which prevails at this day contains nothing of the Church, that it is not anything, but only an idea or shadow of something; and therefore it is deservedly rejected, yea, it rejects itself as a thing that bears no relation to a church.' Is not your bird then chirping for a shadow? or perhaps for aerial manna? and does the bird prefer the old cage or the new?"7
Such, then, was the theological calibre of a man whom the LORD in His Providence used as the instrument for the first establishment of the Priesthood of the New Church in this country, a man who had given his whole heart and his whole mind to the LORD in His New Revelation, unconditionally and fearlessly. Who but a man with such robustness of mind would be qualified to organize the Church in its ultimate form, in the midst of the forces that opposed such a movement both from the Old Church as a whole and from misguided readers or the Doctrines of the New Church itself?
Mr. Mather did not remain long at Liverpool. The congregation, which had been formed so quickly, soon divided into two parties on the question of permanent separation from the Old Church. The party in favor of remaining in external connection appears to have been the most influential, and caused Mr. Mather to resign his charge off the Society, which then held together for a brief period under the ministry of the Rev. William Hill.
(To be continued.)
1. Rise end Progress, p. 85.
2. Goyder's History, p. 80; Int. Repos. 1871, p. 303.
3. Monthly Observer, 1861, p. 213.
4. Rise and Progress, p.135; New Jer. Journal, p. 46.
5. Magazlne of Knowledge, vol. ii, pp. 542, 577, 421; New Jer. Journal, pp.
30-35, 76, 214.
6. New Jer. Journal., p. 34.
7 Do., p. 128.
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REPORT OF THE TREASURER W. D. UPTEGRAFF 1896
The General Church.
BALANCE August 20th, 1896 $5.32
Received from Philadelphia members $35.00
" Chicago " 8.00
" Pittsburgh " 1.50
" Denver " 1.25
" Berlin " 4.00
49.75
Offerings at Greenford September 13th $6.15
Less Bishop's percentage 1.54
4.61
$59.58
Received and forwarded to the Bishop:
From Denver members $1.25
" Pittsburgh " 2.00
" Chicago " 1.00
$4.25
Paid for Services at Renovo $10.00
" Allentown 5.00
" Milverton 10.00
" Erie 25.00
50.00
Balance September 20th $9.68
W. D. UPTEGRAFF, Treasurer.
LIBERTY AND ATLANTIC AVENUES,
PITTSBURGH, PA.
Notes and Reviews 1896
A USE unique in its universal interest for the New Church,-the preservation and reproduction of Swedenborg's Manuscripts, receives interesting and competent treatment in' the New Church Messenger (Aug. 26th, Sept. 2d, 9th, and 23d. In these four articles Prof. Odhner, who last summer in Sweden superintended the phototyping of the "Prophets and Psalms," gives 1. The History of the Manuscripts; 2. A Description of them; 3. A History of the Movement to Reproduce them; and 4. A Description of the two Processes employed, photolithography and phototyphy.
WITH pleasure we greet the re-appearance of the New Church Standard (the July- August number). The editor I explains that persistent insomnia has almost incapacitated him for work. The number editorially treats of the decline in the quality of conjugial love in the successive Ages, down to the present. A sermon on the Divine' Human as the Temple of the LORD, by the Rev. R. J. Tilson, is followed by an account of the " New Form of Divine Service for Use in the New Church," prepared by Pastor Tilson with the effective aid of the well-known composer, Mr. Wittington; and of a social by the Brixton Road Society celebrating the event of the publication and use of the service. In "Notes and Comments" modern science and "evolution " receive editorial attention, refuting the claim for the latter that it accords with New Church doctrine. Statistics are given to show that the advance of modern "education" is accompanied by a fearful increase in juvenile crime, a practical commentary on education of the brain at the expense of the heart. "An education which has for its end the world, and the world only, is not an education which can be accompanied by a decrease in human depravity, but rather in an enormous and portentous increase of it." "The New [modern] Education," professes to cultivate the heart as well as the mind; but without an acknowledgment of the "Two Essentials" it fills the heart with nothing but self and the world, however it may cloak itself with natural good.
IN what now, possibly, is regarded as having been an unguarded moment, the Messenger (issue of August 12th) admitted an article on "Gold and Silver as Standards of Value." In the September 23d number the inevitable tide of debate that ensued is checked by the editorial announcement that "the silver question as a political measure does not legitimately belong to the field for Messenger discussion," but under the heading, "Final Words on the Silver Question," three articles are admitted, two on the "Gold" side and one on the "Silver." Now in the full intent to do no more than tiptoe to the edge where our editorial elder brother slipped in, we would yet venture to indorse the opinion expressed in the former two articles, that the application of spiritual principles to the world of matter is not to be decided by a superficial resort to general correspondences. In natural affairs common sense will be a sufficient guide for the Newchurchman, who is in the enlightenment of use performed according to order, and especially when illumined by conscience. As one of the above- mentioned writers says, "New Church doctrines will teach us that we must vote for what is for the general good, whether as individuals we gain or lose by it-but they hardly tell us now to maintain a currency which does not fluctuate in value, and which, in consequence thereof, is just to debtors as well as to creditors. "Render unto Caesar the things that are Caesar's, and unto God the things that are God's."
BY permission of the author, Mr. Louis Pendleton's story, "The Wedding Garment," is being published in German in the Neukirchenblatt, by the German Missionary Union.
NEW EDITIONS OF THE WRITINGS.
THE Swedenborg Society's latest claim to the gratitude of the Church lies before us in the shape of two handsome little volumes, Heavenly Doctrine and Doctrine of the LORD. Bound in the neat style adopted by the Society, with blue covers and gilt lettering, these handy little books, with their clear type and excellent paper, are adapted equally to the library or for the pocket use of those who travel about.
The translation of the former has been revised by Mr. James Speirs, of London, and its superiority as to brevity and faithfulness over that of the Heavenly Doctrine published by the American Swedenborg Society in the volume Miscellaneous Theological Works may be illustrated by giving an extract as it occurs in each edition. In the English translation in number 1, after the preliminary quotation from the Apocalypse, the number opens, "The man who reads these words, understands them only according to the sense of the letter; namely, that the visible Heaven and earth will perish and a new heaven take its rise; and that the holy city Jerusalem will come down upon the new earth, and that it will be, as to its measurements, according to the description." This is almost exactly literal. The American edition reads, "When a man reads these words he understands them only according to their literal sense, and concludes that the visible heaven and earth will be dissolved, and a new heaven be created, and that the holy city Jerusalem, answering to the measurements above described, will descend upon the new earth." Now as every word and every phrase of words, has its own range of meaning, to insert words not in the original, nor involved in the meaning thereof, is manifestly taking liberties with the LORD'S own revelation, the Divinely perfect and authoritative adaptation of which to the Divine ends in making it, certainly is not recognized in such free translations as that just cited.
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We can expect a really satisfactory rendering of the `Writings into English only from the translator who reverently seeks only to give the most perfect English equivalent of the Latin phraseology in which the LORD has embodied this latest and crowning revelation of His Word.
The translations before us, especially the first named, are not above criticism on the lines mentioned. Frequently words not in the original are unnecessarily inserted, verbs are changed from the passive to the active voice, and circumlocutions occur where simplicity would have been easy and much stronger. In some cases the English word selected does not fully translate the Latin, as pellucet "is transparent," where doctrine, with its truths, is said to shine through (more active than merely transparent). The same number (1 of the Heavenly Doctrine) opens with the sentence, Dicitur in Apocalypsi ("It is said in the Apocalypse"), but the translation renders dicitur, "It is stated." "To state" expresses a more mechanical setting forth (as of mere facts) than the living word "say," and the substitution is not a happy one: The LORD says, not states. In the same number dicetur is rendered "discussed." Running on through the chapter we note with pleasure the faithfulness of the rendering of passages from the Word following Swedenborg's Latin instead of the Authorized Version. "Prepared as a bride before her husband" is literal, and, therefore, better than "prepared as a bride adorned for her husband" (Authorized Version). Vivere est velle et facere is translated, "To live denotes willing and doing." Why weaken the strong word "is" into "denotes," which certainly is not identical? Omnes qui ibi spirituale sunt ("All who are there are spiritual"). Why change the word "are" into "dwell" when the Latin does not have it? (see No. 7).
In No. 313 occurs the well-known phrase ne aliquis ex lubitu aut inscitia ("lest any one from caprice or ignorance"): "from favor" does not seem a good rendering of ex lubitu. The idea is not that of inclination to another, but self-will. It is questionable to render a phrase like in persona ("in person") by an adjective, "personal" (see n. 317). In No. 320 the sentence quod rex non potest et valet-referring to offices that must be delegated to subordinates-the translation given reads, "Which the king is unable and incompetent to do," but valet refers to strength rather than to qualification. For the word simile or similia, frequently "the same" is the meaning given, although "like" is the correct translation.
In the reference numbers for the Arcana, occurring at the end of the chapters, where Swedenborg in places seems to have given a wrong number this edition substitutes the number probably intended without noting the fact. It would be better to give the original reference, for in some cases it may not be an error, but have a bearing not perceivable from our present state of knowledge. In number one, the reference 2553 thus given in substitution for 2329 of the Latin edition (under the "signification of the Apostles") seems itself to be an error, for although it mentions the Apostles it does not serve the purpose of the citation which is to show the signification of the Apostles; this 2553 does not do. Further along in the same number (No. 1, of the Heavenly Doctrine) under the references to the signification of Nations, No. 7830, is omitted from the group of references-probably inadvertently-while 6005 is inserted, apparently gratuitously, for the Latin reprint edition does not indicate that it occurs in the original. If meant to supplement Swedenborg's labors for the benefit of the student, this effort can hardly be commended; admit the principle of filling out or improving the Writings by interpolation and where is the limit? An inconsistency occurs under the references to the signification of "Glory," as being the Divine Truth, where 5292 in copied from Swedenborg although it apparently bears not at all on the subject of "glory" and therefore should have been omitted or altered to accord with the policy adopted.
It would, however, be ungracious to dwell upon the defects of this translation to the point of overlooking its decided superiority over the one heretofore available. From a cursory examination of the Doctrine of the LORD all that we have said in commendation of its companion work seems to apply eminently to it, while the blemishes-of a similar order-are less pronounced. The translation of this latter work has been revised by Mr. A. H. Searle, of London.
THE AMERICAN NEW CHURCH SUNDAY- SCHOOL ASSOCIATION.
THE Journal of the 29th Annual Meeting of the American New Church Sunday- School Association held In Washington, D. C. (May 1st, 1896), has been received. Among the proceedings of the meeting the cost of the Children's Book List recently published in revised and enlarged form by the Association's Committee on Libraries was assumed by the Association. In the discussion of this action Mr. Francis A. Dewson, referring to the importance of proper direction of the reading of the young, said that "bad an is the effect of the excessive drink habit, it is not responsible for as much evil as the circulation of pernicious literature." Most true, inasmuch as the quality of the nourishment of the mind has a direct effect upon the character, while that of the body has only an indirect effect. The Rev. George H. Dole, of Bath, Maine, testified to the value of the Book List. A very intelligent bookseller of Boston, of whom he was making purchases for the Bath Society's library (one of the largest and best in the New Church), commented on the titles of the books selected, that the Book List was one of the best lists he knew of.
An interesting discussion arose on the Lesson Chart in use by the Sunday- Schools, concerning The introduction, in the Lesson Chart, of lessons from books in the Bible not belonging to the Word. The object assigned was the aid furnished by those books in connecting the external history of the Old and New Testaments. But several speakers ably presented the importance of teaching our children only from the Word itself as a basis for instruction in the fundamental doctrines of the Church contained therein. The use of books referred to, side by side with the Word in such connection tended to bring the latter down to the scientific and skeptical sphere which prevails in the treatment of the Word at this day. Children should be impressed with the true value of the Letter as consisting in its deeper meaning. Some speakers partly disagreed with these objections, but it was decided to substitute lessons from the prophetical Word for those now taken from Ezra, Nehemiah, and the Maccabees.
In the afternoon the Rev. Wm. L. Worcester read a paper giving "An example of a Lesson from the Parables," consisting of an exposition of Matthew xi, 16, 17.
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A note accompanying the publication of the paper, in the New Church Messenger of May 27th, states that this example was originally given in Philadelphia" as an example of a kind of study which may be profitably followed by classes which have already gained some knowledge in correspondences." The passage taken is one- which, according to Des Guay's Index Generale, is not explained in the Writings. Mr. Worcester's method is to take up the correspondence of the various words in the text, connect them together by analogy and relation, and so evolve the internal sense. We cannot indorse this method of effort to lead young people into the interior things of the Church. The end in view is of the highest importance, but exposition of the Word is a serious matter, and is not to be effected by mere ingenuity or rational effort; it is a matter of illustration, which belongs to the clergy, and to foster in young people the idea that such work comes properly within their sphere is to obscure perception concerning the function of the priesthood and to cultivate conceit. Of course it is legitimate for them to read and reflect at pleasure upon the internal sense as given in the Writings, but in passages where these are silent exposition should be left to those whose training and office fit them for this privileged but responsible use. In this way reverence for the Word, and for the office by which the Divine things of the Word are brought present to man, will grow, and consequently enlightenment as to life. The advance of the Church in spiritual life will be according to actual uses performed, and according to consequent perception in use; and the increase of that perception with each one will be consequent, also, upon the discrimination and distinction of uses, whereby each will come more and more fully into its peculiar sphere and illustration.
The next paper presented (published in the Messenger, June 17th) was by Miss Ellen Andrews on the interesting subject, "What shall we do with the Transition Period," and dealt with the state when the innocence of childhood is indrawn, the mere love of knowing is waning, and the elements of individual thought and will are beginning to manifest themselves in the Ishmael state- aggressiveness, vitality, and ambitions of budding manhood. The essayist recommends the method involved in the Rev. William Worcester's paper "How to Teach Doctrine," published in the Messenger in June, 1891.
A prayer by Mr. Percy McGeorge, "The Young Man s Attitude toward the Sunday- School," treated entertainingly of the same initiative period of life. (See Messenger, May 20th, 1896.) The general subject received further attention at the hands of Mr. John T. Prince in a paper "The Opening Rationality-Practical Suggestions." This contained a recognition of the truth, apparently becoming more generally accepted in the Church, that the moral-religious side of education outweighs in importance all so called practical lines of study. But the paper is rather too practical, being less a presentation of principle than a series of suggestions as to what to do and what not to do in development of the rational in the young. Where principles are given and clearly set forth practical applications will be better appreciated, or may be left to the individual teacher to make, according to circumstances and conditions.
The Report of the Secretary includes expressions of opinion concerning The Sower, most of them flattering-a few decidedly not so. One paragraph of the report, on memorizing the Word, brought out the danger of' too insistent teaching of the Letter of the Word, with irksome tasks of memorizing, especially as done in some schools from printed cards which are often regarded with contempt by the older pupils. This illustrates the desirability of never associating distasteful things with the Word, in the minds of the young. Better less knowledge than knowledge without affection, or worse still, with actual aversion.
"One very thoughtful Superintendent expresses the wish that more time were devoted by New Church children to Bible study and meditation." We cannot second the wish as expressed. Bible study in the sense evidently intended, of an attempt to exert powers of reflection foreign to the childish state, will only stunt the growth of faculties not yet formed. Children may profitably memorize the letter of the Word, and the reading of it will affect them and store their minds with remains, but an understanding of the Word-especially a spiritual understanding-is beyond them. The sphere of thought at the present day is one that tends to force the childish growth and stunt and starve the real rationality that should come with mature years.
Among the reports made to the Association was one of a pastor's class which "has given some time to classifying Swedenborg's writings an a whole-and the theological writings especially-into Biblical, Doctrinal, Descriptive, and Philosophical." This is an encouraging evidence of effort in a direction which should lead the Church to a more analytical, rational, and comprehensive insight into the Writings as a whole, and into the scope and province of the particular works which are comprised therein.
One report says: "We have a very interesting school. Much thought is given to the proper understanding of the Word. Its spiritual meaning is what is sought for." This sounds encouraging but it started a train of thought with the Editor that suggested a danger. As children cannot really be in the spiritual sense, but only in the scientifics of it, what should be the treatment of childish appetite for those scientifics? There is danger of cultivating the affection of knowing and of memorizing, at the expense of the softer affections which are less manifest on the surface of the childish state. Conceit is very easily enkindled. The Word has great power to affect children, but it is not the pride of memory nor the mere cupidity of knowing that offers the true incentive to the educator. If experienced and wise in teaching the Word he will deal, with little children especially, in a way to insinuate general knowledges and call out perception unconsciously to the child. When teaching the Letter he will talk about the spiritual things signified in a way to excite affection but without openly speaking of Correspondence, of which the childish faculties are not adequate to form an idea except a fantastic one. The modern tendency to teach everything scientifically and analytically is a natural fruit of faith-alone, and is full of human intelligence and conceit. We want to get away from it. Of course this is not said in criticism of the above-mentioned report, for it does not give methods or particulars on which a judgment might be based. But there can be little question of the general need for more particular knowledge and insight into the childish state and its special needs arising from its difference from the adult state.
Reading the Journal of this meeting of the Sunday- School Association certainly impresses one with the conviction that whatever discouragements the state of the Church may present, there are signs hopeful of a real advance which is inevitable where there is something of earnest application to the most important lines of study that can claim human attention. - G. G. S.
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Title Unspecified Various 1896
THE ACADEMY OF THE NEW CHURCH.
Philadelphia.-THE opening exercises of the Schools of the Academy will be held on Monday, October 5th, in the hall of the Schools, 1826 North Street, at 10 A. M.
SERVICES in Philadelphia will be resumed by the Academy, Sunday, October 4th.
CANADA.
Berlin.-THE Berlin School of the Academy was opened on the 1st of September with twenty-seven pupils, all under fourteen years of age. Five of last year's pupils did not re-enter, and sir new pupils entered the school.
In the evening of the let of September the annual meeting of the congregation of the Church of the Academy was held.
THE GENERAL CHURCH.
Pennsylvania.- A very interesting ceremony occurred on Sunday, September 6th, when Rev. Ellis I. Kirk dedicated the house of Mr. Dallas E. Van Sickle, recently erected on a mountain of the Allegheny range in Clinton County, Pennsylvania. Candidate Henry B. Cowley assisted in the service, which was simple, consisting of the usual forms of worship, singing, prayer, and reading of the Word, followed by an address, placing the Word in a repository or sacrarium, the formal Dedication, and instruction of husband and wife by the Priest.
The address was a general presentation of the New Church doctrine concerning the end and operation of Divine Providence in the creation of man, the LORD'S assumption of the human in order to effect that end by His appearance in ultimate, sensible form and concerning His office of the Priesthood by which Divine things are brought present among men. In the acknowledgment of these things the house was dedicated to the LORD, with the placing of the Books of Divine Revelation; the invocation of the LORD, and with solemn exhortation to the married pair who constitute the head of the house, to the uses of charity and of conjugial love. Allusion was made also to a use which the family has been performing in the way of furnishing a harbor for some of the teachers in the Academy Schools seeking periods of rest and healthful conditions. This is the origin of the name of the new home-"Pilgrims' Rest."
After a short interval following the dedication the Holy Supper was administered to thirteen adults. The presence of a number of the children belonging to the family and to guests of the occasion enhanced the pleasantness of the day.
Maine.-FROM the following suggestive notes Maine would seem to illustrate the increasing activity which the Church at Large in some degree exhibits, especially in the missionary field. During the summer, beginning July 12th, a series of lectures under the auspices of the Gardiner Society, were given In Gardiner and Augusta by Rev. Messrs. J. K. Smyth, of Boston Highlands; George H. Dole, of Bath, and J. W. Schafer, of Waterville. Each Sunday the services were held in the Universalist Church at Gardiner, beginning at 3 P. M., and in the Unitarian Church, Augusta, at 7.45 P.M. The average attendance at Gardiner was 45 (maximum 69) and at Augusta 40 (maximum 60). At Gardiner the resident Episcopalian clergyman showed active opposition, so that the evening meetings were attended by people curious to know something of the teachings they had heard denounced in the morning. Mr. Dole, president of the Maine Board of Missions, hopes to bring about the co-operation of the various societies in the State with the Board, whereby to give greater extension and effectiveness to the missionary work in the State.
IN connection with the session of the Maine Association, at Fryeburgh, the Women's New Church Union, of that place, held a meeting, at which papers were read by Mrs. E. G. Gordon and Misses Page and Warren, on "Woman in the Home." The wife of the missionary, Rev. J. W. Shafer, spoke of the helpful thoughts the meeting had given her which she could put in use among the families on the mission-circuit, where wives and mothers were grappling with practical problems of life to which these truths brought solution. Miss Andrews suggested that the members cooperate in this use by eliminating non-essentials from the home expenses and adding to the missionary fund.
THE Maine Association held its annual meeting in Fryeburgh, on August 29th and 30th, preceded by a Ministers' Conference, on August 28th. The Fryeburgh Society reported continued harmony and its usual numerical strength, but, owing to non-residence of many of its 70 members, decrease in actual working force. A series of lectures had been given during the winter on Eschatology (the doctrine of Last Things), and the pastor had preached to attentive audiences in the school-houses of the neighboring towns. The pulpit of the Portland Society since the resignation and retirement of Mr. Spiers to his farm in Vermont,-has been filled by different ministers. The early securing of a pastor is hoped for. The Rev. G. H. Dole, of the Bath Society, said that the morning worship and evening lecture, this year, has been so well attended that he had postponed his vacation. The Sunday-school has increased its membership and added 25 books to its library. He considers the field of study of specific doctrine to belong to classes rather than to the pulpit; the class of the Bath Society has during the early part of the year studied The True Christian Religion, by topics, and later, the Word in similar fashion. The "New Church Club" has raised money for Church uses, and also, after gradually awakening public sentiment, funds with which to support for three years a free kindergarten, the first in Bath. Not wishing the school to be in any respect sectarian [!] the club as soon as the money was pledged, solicited the aid of non-New Church people, and the school's Board of Directors now consists of members of various denominations. [This action demonstrates the reality of the peril to the New Church treated of on page 144 of this number.] Mr. Debeck, residing in Cumberland Mills, with only one New Church family among his neighbors, reported the frequent remark, "Why do you New Church people not join with us? What difference does a mere matter of creed make?" In general, there was in his community little religious interest. He wished the New Church might awaken these people to the importance of truth. [Modern indifferentism-the Church gone to seed-offers a not very hopeful field for the insemination of truth.]
Rev. J. E. Werren, who spends his vacations in Centre Lowell, told how, four years ago, he had been asked to preach to the two churches in the town, Congregational and "Christian Baptist," both then without a minister. A Congregational deacon said to him, "I think there are two among our whole number who cannot heartily subscribe to your views. Most of us regard them as enlightened orthodoxy." Still the Congregationalists are cautious and more conservative than the Christian Baptists, who express fearless admiration for the new presentations, especially for those of Mr. Giles. Two years ago, in absence of a pastor, Mr. Werren preached throughout his vacation for the "Christians." One of them has told Mr. Werren that he believes the New Church to have the truth and that he notices all the progress of the world to be on the line of its teaching. [This is a very unfavorable commentary on either the discernment of the members or the distinctiveness of the teaching-EDITOR.]
The Rev. Frank Sewall had been twice invited to preach in the church at York Village; his relations with the people there are most cordial.
Missionary Rev. J. W. Schafer reported delivering twenty-five lectures and sermons in public, and holding sixty-five parlor meetings; distributing 2,000 Helpers and tracts, and 8,000 copies of the Mirror of Truth; he has taken orders for 220 books besides subscriptions for the Messenger and Helper. He reports the Mirror useful for homes where more expensive reading matter would be impossible. It is acceptable also because it is local; he issues it from four points: Waterville, Brunswick, Gardiner, and Portland, of which latter city he visits the suburbs. Some receivers in town assist him by systematically distributing literature and answering questions. He finds the best apparent results from class work, and feels that the field in Maine is in a hopeful condition. Mrs. Schafer last year conducted a class of children in Waterville, which she will resume upon her return. She also visits from house to house, and is often his assistant at class meetings.
Mr. Dole stated there was an urgent need of funds, the Association being $125 in arrears, even though the missionary's annual salary was only $600.
Mr. Smyth pointed out the superior value of parlor-meetings as meeting specific need with specific food. Warm expressions of appreciation of the quality of Mr. Schafer's work were volunteered.
The following officers were chosen: President, Rev. G. H. Dole; Treasurer, H. W. Swanton, of Bath; Recording Secretary, Arthur B. Stearns; Corresponding Secretary, Rev. J. W. Schafer.
The above is condensed and somewhat modified from the interesting account in the Messenger of September 9th.
New Hampshire.-THE ordination of Mr. Manfred Lilliefors was performed at Contoocook, on the afternoon of June 14th, by the General Pastor of the Massachusetts Association. "Mr. Lilliefors has served in Contoocook very acceptably for one year as candidate for the ministry."
THE CHURCH AT LARGE.
New York.-FROM the Neukirckenblatt for August we learn that on July 17th a meeting of German members of the New Church in Buffalo occurred to consult regarding a resumption of services and Sunday-school. Seven gentlemen, eleven ladies, and eight children were present, most of them former members of the Berlin Society of Canada. The Rev. Louis H. Tafel presided. It was decided to take immediate
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Title Unspecified Various 1896
NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF the NEW CHURCH.
TERMS:-One Dollar per annum, payable in advance.
FOUR SHILLINGS IN GREAT BRITAIN.
Address all communications for publication to the Editor the Rev. George G. Starkey, Huntingdon Valley, Montgomery Co., Pa.
Address all business communications to Academy Book Room, Carl Hj. Asplundh, Manager, No. 1821 Wallace Street, Philadelphia, Pa.
Subscriptions also received through the following agents:
UNITED STATES.
Chicago, Ill., Mr. A. E. Nelson, Chicago Agent of Academy Book Room, No. 565 West Superior Street.
Denver, Col., Mr. Geo. W. Tyler, Denver Agent of Academy Book Room, No. 544 South Thirteenth Street.
Pittsburgh, Pa, Mr. Wm. Rott, Pittsburgh Agent of Academy Book Room, Tenth and Carson Streets.
CANADA.
Toronto, Ont., Mr. R. Carswell, No. 47 Elm Grove.
Waterloo, Mr. Rudolf Roschman.
GREAT BRITAIN.
Mr. Wiebe Posthuma, Agent for Great Britain, of Academy Book Boom, Burton Road, Brixton, London, S.W.
PHILADELPHIA, OCTOBER, 1896=127.
CONTENTS PAGE.
EDITORIAL: The "New" Education 145
John the Baptist (a Sermon) 146 A Wise Man Loveth Nothing but Virtue 150
A Correction 151 The Call to the Marriage Supper 151
New Documents Concerning Swedenborg 151
Ralph Mather 154
THE GENERAL CHURCH:
Treasurer's Report 156
NOTES AND REVIEWS. 156
New Editions of the Writings 156
The American New Church Sunday- School Association 157
LIFE OF THE NEW CHURCH 159
BIRTHS 160
steps; Mr. Martin Grebenstein was chosen leader and reader; the first service to be held August 9th, continuing every two weeks.
Maryland.-THE Society of Preston, Caroline County, which was instituted by the Rev. Chauncey Giles, in 1889, appeals, through the Messenger of July 8th, for the services of "a minister whose love for the Church and for the salvation of souls is not obscured by a worldly-wise financial prudence." The Society, which was ministered to by the Rev. J. B. Smith until he went to Florida in 1891, numbers twenty-six. During August and September Mr. Walter B. Brickman has been acceptably ministering there.
Virginia.-FOR about two years Mr. Wm. C. Bailey has been distributing New Church tracts, papers, and books in and about the National Military Home at Hampton and in the villages of Phoebus and Hampton. He visits nearly four hundred families, mostly colored, calling once in two weeks. The reading thus furnished seems to give pleasure. By Mr. Bailey's invitation the Rev. Jabez Fox visited these villages and the Home early in August, preaching in the Methodist Episcopal Church Sunday morning, and lecturing in the Phoebus Schoolhouse in the afternoon. Hot weather made the attendance small, but Mr. Fox's explanation of the significance of the Holy Supper (which was administered that day by the pastor) elicited tokens of much gratification after the service. Desire was expressed for a visit by a New Church minister in a more favorable time of year.
Indiana.-THE work of the La Porte Society in the last three years has been notable for a certain missionary aspect Every Monday the daily paper has had a report of the discourses of the pastor, the Rev. E. D. Daniels, and other Church news. These reports have been copied, and their circulation has served to correct many mistaken notions concerning the New Church. During the year Mr. Daniels has delivered several lectures before teachers' institutes, clubs, etc. At a meeting of the "La Porte County Pastors' Club," in Michigan City, June 15th, he read a paper on "Marriage and Divorce," a subject given him the month preceding. It was pronounced "thorough and comprehensive," and is to be read again in the fall for more thorough discussion.
On June 14th, Mr. Daniels visited Toledo, Ohio, preaching to the Toledo Second Society in the forenoon, and lecturing in the Unitarian Church in the evening. After doing church and missionary work in the locality and addressing a union Gorand Army of the Republic meeting Wednesday evening, he returned to La Porte.
Illinois.-THE Englewood parish Church, reviewing the year ending July 5th, finds its growth to have been phenomenal. The pastor, the Rev. Thomas King, esteems this last the best year in his ministry.
SERVICES were resumed at Steinway Hall, Chicago, on September 1st. On September 8th memorial services were held, the occasion being the departure of three of the members to the other world. The Rev. L. P. Mercer preached on the occasion.
THE Olney Society has begun the erection of a parsonage adjoining the church budding.
Missouri.-THE annual meeting of the German Synod of the New Church took place in St. Louis, June 12th and 18th. By request the New Church Society of Vienna, Austria, was admitted to the Synod. The ordination of Mr. F. Muhlert by the Brooklyn New Church Society, in 1894, was recognized by the Synod as valid. The Bote der Neuen Kirche was made "definitively the property and organ of the Synod," with the Rev. C. A. Nussbaum as its editor,
THE Society at Wellsville is beginning to revive. The Rev. Messrs. Busman and Landenberger are to preach once a month, the former in German.
THE Wellsville Society, which has been hitherto almost exclusively a German society, has found it necessary to have its services in English in order to meet the needs of the younger generation.
THE Rev. S. J. Eby has accepted a call from the First Society of the New Church, in St. Louis, where he began his work in the ministry. Owing to the depressed financial conditions the Camden Road Society (London) are unable to extend present relations with Mr. Eby beyond the year now ending.
Tennessee.-REV. Howard C. Dunham, Missionary for Tennessee, spent his vacation in mid-summer, in the western part of the State, spending two weeks at Union City and vicinity-Covington and in Tipton County. At Union City, a thriving place of 6,000 inhabitants, a New Church Sunday-school has been maintained for some years by Mrs. Robert Jackson, eldest daughter of John Waddell. Esq., the first pioneer of the Church in that section. A number of young men and other neighbors have become interested. Rev. A. J. Bartels has made visits. A society has been formed and a lot purchased on which it is hoped soon to build. One of the meetings held by Mr. Dunham was among colored people, who gave closest attention and seemed particularly delighted with the idea that there is only one God, who became manifest in Jesus Christ. They listened eagerly to an account of the New Church Colored Society in Washington and their new church, of Mr. Wig's experience at Beaufort, S. C., and Dr. Wilkinson's book The African and His Magna Charta. At Tipton stands the church built last year by the venerable Mr. W. T. Malone, which, "with the services when a minister visits them" is a "veritable blessing in the land." A Sunday-school meets there Sunday mornings. The seven discourses Mr. Dunham delivered during his week's stay here were (as described by a resident), "subtly treated, and full of truth and love to the LORD and toward the neighbor, and listened to by good audiences." Mr. Dunham says, "There are few more deserving and promising places for New Church mission work" (Messenger).
ABROAD.
THE North of England Missionary Society held its annual meeting in Manchester on June 2d. The general results of the year's work were considered favorable.
ITALY.
Morning Light quotes from Professor Scocia's report of New Church progress in Italy in 1895-6, that the Doctrines of the New Church continue to advance in that country as in past years. Many copies of books relating to the New Church have been sold and distributed. The little monthly pamphlets, entitled Library of the New Age, daily meet with new, intelligent, and interested readers, securing an extensive and constantly increasing circulation, and meeting with favorable notice by the press. They find their way not only into homes, but also into Roman Catholic and Protestant colleges. Of two Salvation Army officers who, through these pamphlets, had been led to study the Doctrines, and thereby suffered the intolerant persecution of their superiors, one was forced to resign from the Army. The other reports that his captain "has been struck by the logical simplicity and scientific harmony of the Doctrines." Professor Scocia's close application to his duties as missionary and publisher, coupled with limited means, prevent his progressing rapidly with his work of translating the Writings, twelve of which have been rendered into Italian.
AUSTRALIA.
Adelaide.-ON May 27th a hall which has recently been erected in connection with the New Church, Hanson Street, was opened by the Chief Justice with an address in which he spoke in the highest terms the doctrines of Swedenborg and of their influence upon the religious thought and life of the present day.
EDITORIAL.
THE internal sense of the Word is woven into a series and connection which makes its adaptability and power to meet all the requirements of human states infinite. Thus exposition of the Word seems to have especial power and applicability to life where the literal sense is followed in a series of consecutive texts. With this number the Life begins the presentation of a series of sermons in exposition of the beautiful Fifteenth Psalm, and it is intended to follow this with other series. We believe that this policy will do more to promote an interior understanding of the Word than the attempt to give mere variety as to topics and writers.
NEW CHURCH LIFE having made a belated appearance for three successive numbers, there seems a call for some editorial explanation. An altogether unprecedented development in the Editor's domestic life, and one that has proved unexpectedly absorbing and exacting as to time and strength, necessitates his now throwing himself upon the mercy of the subscribers; with the diffident suggestion that in passing judgment upon his delinquencies they consult first the news columns of this issue, and then their own hearts, and see if they cannot find it in the latter to let "mercy season justice." Believing that actual repentance is the truest apology, we will here rest our case.
AND having gone thus far toward establishing confidential relations with our subscribers, we would like to make an appeal which we regard as asking them to do a favor, not to the Editor, but to themselves. Why not talk more with the Life? Illustration in use comes with exercise; and those who have enough faith in the use of the Life to read it, would find their receptivity greater if it were more active; and the use would, we believe, follow the old law of demand and supply, and expand to meet the need of the hour. Think it over; but do not let it stop there!
THE more than doubling of monthly contributions to the General Church of the Advent of the LORD, appearing in the current Report of the Treasurer, and the discharge of an overhanging debt, should be matter of relief and encouragement to the members and friends of the General Church. However opinions may vary as to the necessity or usefulness of the separate existence of the brother Churches,-the Academy and the General Church,-there can be no question as to the use of announcing the Second Coming of the LORD in the doctrines now revealed to the New Church in the Writings of Swedenborg,-nor that that use is now in the hands of the General Church; and it is equally evident that to that Church are now turned the eyes of those who seek pastoral care in the light and sphere of that doctrine. It would seem that those who have a real and practical affection for the use thus being performed ought not to have much difficulty in determining for themselves their own personal attitude and action as to the use, even though they might prefer a different administration of it. The very practical question to be decided is, is it better for the use to be performed by the General Church than pot at all? It the financial showing for the past month means that the members are answering this question for themselves, there is certainly ground for gratification of no ordinary degree; for it is a promise that the need of the Church, indicated in the current history and illustrated by the very interesting Report of the Secretary (see page 170), will not be unheeded. The suggestion as to publishing the Directory of the General Church, prepared with so much care, is one which should appeal to the members. Those desiring to subscribe should send in their names promptly to the Academy Book Room.
IT really seems as if some of the writers in the New Church were in the desire to make a New Church application and assimilation of the doctrine of evolution taught by modern science. But there is no such accommodation possible. The spirit of that doctrine is, that there is an inherent tendency in human nature to what is higher, and that in man this tendency is simply derived from that of universal creation. Now the tendency of human nature and of what is created, in itself considered, is wholly in the opposite direction. That which is finite is dead, inert, and heavy; it tends downward, for though derived from the Divine Life Itself, the Divine has been withdrawn from it, and designedly, in order that there might be existences apart from the Divine as it were, yet capable of being conjoined with the Divine. The universal appearance of life in the forms of creation, and the emulation of higher forms by those lower, arises not from anything inherent in finite creation, but from the omnipresence of the Divine giving to what in itself is dead the faculty and impulse to conjunction with what is living. In man alone, the crown of finite creation, exists the faculty of conjoining or disjoining himself-the freedom of reacting against or with the Divine order and influx of life. But with even him it is only reaction, not primary action. From his finiteness he gravitates downward, but from the unceasing operation of Divine Mercy he inclines upward, and thus he is in an equilibrium by which he can turn himself upward or downward at will.
The downward instincts of merely human nature are typified in those of the child, who, left to himself, shows himself more ignorant than the brutes, not knowing his own food and inclined to filth and degradation. Abandoned children found in woods have actually demonstrated this tendency. But the irreligious, self- glorying science of to-day ignores such facts, and confirms its desire to appropriate to man what belongs to God. Heedless of the lessons of humility it might learn, it presumptuously ascribes to man as inherent in him those heavenly tendencies which the LORD implants and nourishes in man by myriads of educational influences, seen and unseen, that make him capable of human life-of receptivity of the Divine.
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Such heaven given faculties are only gifts held in trust for the sake of the spiritual use, of which, sooner or later, he must render an account.
The only evolution which has place in the New Church system is the eternal Divine evolution of life out of death, making even "the dust praise Him." The only thing saving in man is the God-given faculty of so disposing the inert, heavy mass of his natural that the Divine Operation may find in him an affirmative reaction, and not an actively opposing one.
THE END IN EDUCATION.
FOR the development of a true science of education a fundamental requisite is the acknowledgment of the LORD as the only educator; and the basis of all progress in that development is the bringing of human ends into correspondence with the Divine end in education. The two things go together: man comes into enlightenment to see and acknowledge that education is a Divine work in the degree that he comes into spiritual insight as to the Divine end that gives the work a living soul. Without acknowledgment of the Source there can be no power derived from that Source; and without insight as to the end there can be no co-operation with the end; in merely human powers and ends there is nothing of genuine or enduring life.
The Divine end in education is the Divine end in creation, of which process education is a part: the process of creating tabernacles or dwelling places for the living God. When infilled with the love and wisdom which are from God and are God, the human soul is conjoined with God and is in God. Conjunction, therefore, is the end of education, as it is the end of creation.
It is the common error of modern thought that the end for which man was created is happiness. This idea views creation from the aspect of man and not from that of God. Creation is not for the sake of man but for the sake of God in man; for this is what constitutes the human-the image of the Divine Human, Man was created for conjunction with God in order that in God we might live and move and have our being: happiness is the inevitable consequence, but not the end designed. God is the end, the All-in-all; but God conjoined with His creation-not a self-seeking God. The love of God, which is conjunction, like all other loves, finds delight in activity, but the love is prior to the delight, as substance is prior to its states. Man's love of God is from the very Divine Love or substance itself, and this ever seeks as its end, not its own happiness, but that of others. Incomprehensible as that love is to natural states, it comes, in some measure, to man's perception when he lives according to order, and thus becomes a fit receptacle thereof, a living spiritual being. From being natural he becomes spiritual when he ceases to have happiness for his end. Natural love-merely natural love-cannot other than place happiness first; but this love is an inversion of that which is of order from the Divine, which places use first; for the Divine Love is Use itself. To infuse the latter love in place of the former, to make of man a living in place of a dead receptacle, is the Divine Miracle of re-creation or regeneration. Yet this marvel is effected by means which so accord with the man's freedom,-with the appearance that life and love are proper to himself-and which, therefore, are so familiar and so conceal the presence of the Divine Operation as to be inconspicuous to man's senses,-that the conversion comes at last all unawares, the act of pure Divine Mercy and Power. Then the veil of appearance is rent and man sees that he is not alone,-that he does nothing and has done nothing; for he sees the presence and operation of the LORD in and by His own means.
The means and methods of the Divine Educator transcend human comprehension, but they all rest upon what is human-that is, free-thus upon the appearances by which life seems to be man's own. Therefore, there must be the provision of a plane of natural freedom of life, of natural thoughts and affections and sensations, by which man feels and acts as of himself; and because this natural life must he brought into a form corresponding to heavenly life, in order that there may he the Divine presence and operation converting man from a natural into a spiritual being, therefore there must be education on the natural plane.
Education is a leading-out of the rudiments of human loves that have been implanted by the LORD; and to this work of education man is allowed to contribute by providing those external conditions which impress and develop the senses of man, and thus give body and form to natural loves, and so develop a natural human. This is called education. By the natural human, formed by the LORD through the mediation of human educators, the internal spiritual human is formed through the mediation of angelic educators; and into both humans, each with its distinctive form of freedom, He infuses a living soul, in proportion as man, thus educated, freely acts and co-operates in the things of conscience and religion.
In order that education in natural things may be such as to preserve the freedom of the new-forming life, natural instrumentalities must be employed. The LORD does not appear in His Omnipotence and Glory, to shape and compel the child to slavish conformity with Divine precepts; but He operates remotely, and, as it were, alluringly, by delegating the functions of natural education to men, and by establishing bonds of natural affection by which the child can be led. He so veils His own operation in the work of education that the child, as to sense, is as unconscious of the Formative Hand as is the plant of the light and heat that build it into forms of life and beauty.
Unconscious as to sense, it is said, because the bodily sense is perceptive only of the things that come by way of the world; but the worldly things introduced by a true education are such as correspond to heavenly things. These heavenly things flow in where correspondence opens the way, and develop rudimentary faculties and senses interior to those of the body, making it possible for the child to have conceptions and perceptions of a life interior to that of nature, to receive knowledges of God and heaven, and to distinguish between right and wrong.
Thus the child learns to think from other than mere bodily or sensual principles, to look upward freely, and thus from being animal to become human and capable of conjunction with God. And thus he comes in time to look past his human father and instructors to the One universal Father, Master, and Instructor, and to recognize His Love and Wisdom and Providence in all the uses and benefits that come veiled in the appearances that invest natural operations and the performance of use by men. Thus education is clearly seen to be a Divine work.
The methods of a true education will ever be shaped according to the Divine end in the work,-i. e., conjunction with the LORD. And since the Divine Good, which is conjunction itself, appears visible as Use, therefore use is the end of all educational work; but by use is meant use which looks to the LORD JESUS CHRIST and to conjunction with Him; all other use is as a body without a soul.
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There is no such soul in the education provided by a church which worships three gods or an invisible God. And therefore there is in that education nothing living and nothing "new." It is an outbirth of merely natural loves,-love of the smooth things of natural charity, and morality, and ethics, love of eminence, erudition, power, fame, and gain; these, because cloaked with the profession of holiness and religion, and the appearances of natural good, seem very lovely and beguiling, even so as to deceive, if it were possible, the very elect. With such a church there is the form of use, but not the soul,-no acknowledgment of God, the LORD, whence alone comes the love of Him and conjunction with Him in use. Only in the New Church, the only Church which worships the LORD JESUS CHRIST, and seeks conjunction with Him, can we look for a conception of education which will be "new." Only in the New Church is possible a spiritual conception of use, as being the LORD'S own medium of conjunction with Himself.
Does the new education seem unpractical,-not enough adapted to earth? When thought and affection are directed centrally to the true end of education, all subordinate things fall into a true order and arrangement: moral things look to spiritual things, civil things to moral, and bodily things to civil, and all look to the Lord and to the end of conjunction with Him, and are valued according as they serve and contribute to that end. But if the central idea be lost sight of for a moment, external and worldly considerations invade and usurp its place; human ends no longer correspond with Divine ends, and worldly ends in education invade and infest with cares and obscurities. But if the series be preserved, with the true end kept in the first place, heavenly light flows in and illustrates uses on all planes, harmonizes them with the universal use; and then the beneficent ends of Providence, in good time and measure, appear and bring rest and contentment and spiritual trust. When all the steps of the series are derived from the true centre or First, then each becomes essential in its own place, and there can be no talk of neglecting any as non essential. To make a complete whole, all the parts are essential. But until the series is complete, and the things of heaven rest upon a fitting and orderly support of worldly things, the series cannot be said to be established in full. The new education is not yet a complete science, and patience is incumbent upon all.
But one thing is sure,-and it may be as well to note it here,-that those who are in the greatest light as to the central end or first of the series in educational things, are the ones most competent to establish its lower steps in practical application to the things of life and to the states of the Church. Those who teach the things that are of God and of conjunction with Him can best discern the relative proportion of things which subserve thereto, and at the same time can see better than others the full bearing and importance of the use thereof as a foundation and support to higher things. Therefore, education should be in the hands of the priesthood, and of those whom they may select to supplement their work. But this means a priesthood that both enjoys the light of a genuine love of the Divine End in education, and commands the confidence and co-operation of a laity who are also in enlightenment on their plane by virtue of a similar love of that end, and who, therefore, are qualified to furnish that response, support, and cooperation which makes possible mutual counsel and effort and co-operation. The state arising from these is what gives promise of growth and advancement in the Church; for then the Church acts as one man, and moves steadily on, confiding in Providence and in the men who seek to be led by Providence as its Servants; and human ends then become one with those of the LORD.
QUALITY OF THE NEW CHURCH Rev. ALFRED ACTON, A. 1896
A Psalm of David. JEHOVAH, who shall sojourn in Thy tent? Who shall dwell in the mountain of Thy holiness? (Psalm xv, 1).
IN every verse, in every least word of this psalm, the LORD teaches concerning the state and quality of His New Church; for the universal sense of the psalm, as revealed by Him, is "The New Church in place of the Former!" It is for this teaching we must seek, and it is this teaching we will find in this and the following verses. And, since the LORD makes the Church, this psalm, in a still more universal sense, teaches us concerning the LORD in His appearance or revelation of Himself to the New Church; for the whole Word in its supreme, or most universal sense, treats solely of the LORD. This universal teaching of the fifteenth psalm is evident in the first word of the verse before us, "JEHOVAH;" and from that word, as a beginning, it enters into, rules, and qualifies all the succeeding words.
"JEHOVAH" signifies the Divine Good. It is the Divine Good which inmostly makes the Church with man. According to the reception of that Good is the quality of the Church with every one; or, to speak more generally, according to the revelation of the Divine Good is the quality of the Church to which that revelation is made; for whether we say "revelation" or "reception" it is the same thing, since revelation is according to the capacity of reception. The LORD does not reveal Himself capriciously to man; He is ever the same, and ever ready to appear in the fulness of His Glory; but He appears, or is revealed to man, according to the state in which man is, and from which he can see and receive.
To the Most Ancient Church the Divine Good was revealed in a Divine Human Form, before the spiritual eyes of the men of that Church; it was also revealed by means of an angel. The most ancients received the Divine Good thus appearing, in their will, and were thence in the perception of it. Hence they were celestial-that is, truly heavenly men; with them love to the LORD prevailed. Such revelation and such reception made that Church a Celestial Church.
To the Ancient Church which succeeded, the Divine Good also appeared, but was no longer received in the will, for this had become so depraved that all reception of the Divine Good, and hence all revelation, was impossible to it. To this Church the Divine Good appeared as inflowing into the understanding of the man of the Church, and instructing it, that thereby a new will might be formed. Thus the Divine Good appeared, or was received as Divine Truth, and the Church to which this appearance was made, or the men of the Church who thus received the LORD, were not primarily in love to Him, as were their forefathers, but with them love of the truth prevailed, that by it they might shun evils against the neighbor as sins, and thus receive Good from the LORD. From such reception and revelation this Church was a Spiritual Church; for "breath," "wind," and "spirit" are predicated of truth.
To the Jewish Church, which was the next succeeding Church, the Divine Good could not appear, either before the will of the men of the Church, for this was most depraved, or before their understanding, for the Jews turned their thoughts away from God and centred them only on self-aggrandizement and self-enjoyment.
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Still, in order that in some form the Divine Good might still be present with the human race, and earth still be held in connection with heaven, It appeared to that Church in representatives of Itself-as a pillar of fire and cloud which led, and as the Law in the ark, which taught. That Church, from such reception and revelation, was not a church, but merely the representative of a church.
To the Church established by our LORD JESUS CHRIST, the Divine Good appeared in a Human Form before the eyes of men, teaching and leading, but was not received interiorly, either by the will or by the understanding, for men were in such a low and degraded state that they could not enter interiorly into the LORD'S words, and hence could not interiorly receive the Divine Good within those words. Yet, because these men were in good, they received the LORD and believed His words from an obscure state of perception. They were in a natural state, receiving the LORD, not because they interiorly understood the truth concerning Him, but because, from the humility of their good, they believed Him to be their God. From such reception and such revelation that Church was a Christian Church, but in a natural state-that is, in a state of simple obedience.
All these Churches derived their quality from their reception of the Divine Good, the Divine Love of saving men, and hence from the revelation of that Divine Good. In the verse before us we are taught how the Divine Good is revealed to the New Church, and consequently what is, and is to be, the quality of that Church.
"JEHOVAH, who shall sojourn in Thy tent? who shall dwell in the mountain of Thy holiness?"
"To sojourn (or abide, as the Hebrew might be translated) in tents," was a common saying with the ancients, by which they understood the life of love to the LORD,' or the being in such love. For the men of the Most Ancient Church, from whom they got their significative, speech, lived altogether in tents, and also journeyed with them; and in their tents they performed their holy worship, which was the worship of the LORD from celestial love. It is from this custom of the Most Ancients that tents in the Word signify celestial good, which is the good of the love to the LORD; and in order that the presence of this good in the LORD'S Church might be represented, the Jews were commanded to observe the feast of tabernacles, or tents.
By the "Mountain of holiness" is here meant Jerusalem, which was built on a mountain. And by "Jerusalem" is signified the Spiritual Church, for at Jerusalem worship was conducted according to laws and ordinances; and the state thereby represented was the state, not of celestial love, but of spiritual love, which is primarily the love of truth, thus the state of the Ancient Church. A mountain, it is true, signifies good, and, indeed, celestial good; but when it is said "Mountain of holiness," and thereby is meant Jerusalem, then spiritual good is signified, which in itself is truth, or, when predicated of the LORD, the Divine Truth of the Divine Good, or the Divine Good as appearing to the spiritual.
The words of the text might therefore be read, "Who shall be in the Divine Love of the Divine Good, and who shall be in the Divine Wisdom of the Divine Good." Or, "In whom shall be the Divine Love and the Divine Wisdom of the Divine Good."
JEHOVAH who shall sojourn in Thy tent? who shall dwelt in The mountain of Thy holiness?
The answer is contained in the following verses
"He that walketh entire, and doeth justice, and speaketh truth in his heart; who detracteth not with his tongue, and doeth not to his companion evil, nor placeth shame upon his neighbor; in whose eyes the reprobate is despised, but they that fear the LORD are honored; who sweareth to afflict himself and changeth not; who giveth not his silver into usury, and a gift against the innocent receiveth not."
Who is this perfect man that doeth all these things? that is just and true in all his ways? Who, but the LORD JESUS CHRIST! He, Who, when on earth, did indeed walk entire, doing justice and speaking the truth; Who, in His combats with the hells contemned the infernals, and honored the Divine Good; Who afflicted Himself even to the bitterness of the Cross; Who has done all these things, and has thus manifested Himself in His glorified Human the Perfect, the Entire Man that "shall not be commoved to eternity."
It is then the LORD in His Divine Human of Whom it is said that He shall sojourn in the tent of JEHOVAH, and dwell in the mountain of His holiness,, nor be commoved to eternity. That this is the case, may be still more evident from the title of the Psalm; for in the titles of the Psalms is contained the universal and inmost sense of the words that follow. This Psalm is entitled "A Psalm of David." It is well known that David represents the LORD in His Divine Human. By "A Psalm of David," or, "to David," as it is in the Hebrew, is therefore meant-a song, praise of the LORD in His glorified Human.
The LORD in His Glorified Human, is the subject of this Psalm, which treats of the New Church; the LORD in His Divine Human as the Founder, and Protector, and Guide of His New Church which worships and adores Him. He is her LORD and Master, immediately present with her; in Whom is present and revealed the Divine Good, as it was with the Most Ancient Church, "He sojourneth in the tent of JEHOVAH," and the Divine Good in the form of Divine Truth, as it was with the Ancient Church, "and dwelleth in the mountain of His holiness;" and to this Church He appears in a Human Form as He appeared to the first Christian Church, but as an Entire and Perfect Man in Whom is revealed and seen the Glory of the Divine Good and Truth.
Thus the New Church is a Celestial Church-celestial with those who receive and perceive the Divine Love of the LORD now revealed, and who from that love loathe and contemn evils. And it is a Church that embraces also the spiritual, for to these the LORD also appears; and they receive Him as the Divine Truth, within which is the Divine Good, and from that Truth they shun evils as sins against Him. Those who are in a natural state may also enter into this Church and become a part thereof, for to these the Divine Man appears, and though they see but obscurely the Glory within, yet can they be affected by that Glory, and from such affection can shun evils, because the LORD so commands.
Because the Divine Good is thus revealed in the LORD, as Divine Love and Wisdom in a Divine Human Form, the Church founded on that revelation, and deriving its life and quality therefrom, is the complement and fullness of all the former churches. It is the nearest and closest conjunction between God and man that has ever been possible, a conjunction by celestial, by spiritual, and by natural bonds, by love to Him, by faith in Him, and by acknowledgment of Him as the Divine Man seen before the eyes of all. It is such conjunction from which man has the utmost blessedness, and peace, and happiness, and joy to eternity, that is the end of the creation of the universe.
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The New Church, therefore, in which the LORD is thus wholly and fully present with His servants, is a Church, nay, is The Church, which the LORD has foreseen, and for which He has provided since the beginning of the world; A CHURCH WHICH IS THE CROWN OF ALL THE CHURCHES THAT HAVE HITHERTO BEEN IN ALL THE EARTH.
JEHOAH who shall sojourn, in Thy tent? who shall, dwell in the mountain of Thy holiness?
Because the LORD is manifested, or made visible, as, the Divine Good, the men of the New Church can so receive Him, if they will, and thus become celestial men conjoined to Him by love. But those who do not progress so far in the regenerate life can become conjoined to Him by spiritual love, which is the acknowledgment of the Divine Truth, and thus become spiritual men. Both classes of men are included in the New Church. The LORD appears to all in the same way-that is, as a Man seen through the eyes of His disciples, and as the Divine Truth revealed in the Writings of the Church; but in this revelation the Whole LORD is present, the Divine Love together with and in the Divine Wisdom. The celestial dwell not on the mere Human, nor on the Divine Truth, but they perceive within, and behold the LORD as Divine Good present in His Human. Thus by them, the Divine Truth is not received as Truth, but as Good-that is to say, they do not reflect on the truth alone, still less do they think whether it be so or not, but they dwell on the Good within, which they perceive and at once receive into their life. They are in the love of good, and from that love at once perceive truth when presented, as the delight of their love. Thus they are primarily in love to the LORD, which is the love of good for the sake of good, or of the LORD as the Divine Good.
The spiritual, on the other hand, regard the revealed truths. These they study, and by study understand more interiorly, that they may apply them to the life. They also are in love to the LORD, but not primarily; for the hove of truth with them is a love of learning and doing truths that they may act justly and honorably with the neighbor, and in this way love the LORD. Thus the celestial are in love to the LORD, and thence and thereby in love to the neighbor; while the spiritual are in love to the neighbor, and thence and thereby in love to the LORD.
In this Psalm we are given instruction concerning both these classes. The celestial are said to sojourn in the tent of the LORD-that is, to be conjoined to the heaven of the Divine Good; and the spiritual are said to dwell in the mountain of His holiness-that is, to be conjoined to the heaven of the Divine Truth. And hence the spiritual sense of this Psalm, as given in the Summary Exposition of the Prophets and Psalms, is, "Those who love the neighbor and God will be of the Church of the LORD;" that is, those who are in spiritual and those who are in celestial love.
When we reflect on the teachings concerning the New Church as a Celestial Church, a sphere of denial is apt to surround us-denial born apparently of humility, but really of conceit and self-merit. This denial takes the form of a fear to call the New Church a Celestial Church, lest thereby we appear to attribute to ourselves celestial good; but the real reason of the denial springs from the hells where devils rule who hold the Church in bitter enmity. It is that we dare not, or will not, acknowledge the doctrine of a Celestial Church, because we DO attribute to ourselves the good of the Church, forgetting, as we too often do, that it is the LORD who makes the Church, and His revelation that gives it its quality; nor can man alter that quality. Such denial, followed to its logical conclusion, would lead to the total denial of the New Church itself as the church of the LORD-for what man worthy of respect will declare himself to be of the quality of that Church? At its best, such denial makes the Divine Teaching that the New Church is the Crown of all the Churches a matter of lip profession alone.
Whether we are spiritual or celestial we cannot know, nor should we wish to know; for such a wish has the deadly poison of merit within it. Indeed, we can scarcely know whether we are on the road to heaven, though this we can hope, and for it we can implore the Divine help. But the consideration of this subject of 6 the celestial quality of the New Church, and meditation upon it, is useful and necessary for us, not only as enabling us to make intellectual distinctions and discriminations, and thus to gain clearer ideas of the Divine Truth, that we may more intelligently govern our life thereby, but also,-and this is indeed more important than the other,-as opening our mind to a more interior contemplation of the LORD in His Second Coming, and, by bringing us to a fuller and more humble acknowledgment of the truth that He alone makes the Church, and not man, strengthening us to go forward in the combat against our evils, that we may receive that Church in our heart and in our life.
For the LORD has established a Celestial Church; and He has established it that all may come therein who will accept the invitation which He so freely extends. The more clearly, then, we see the nature of that Church, the more firmly we believe it to be the LORD'S Church, and its quality, the quality of the LORD'S gracious Revelation,-the more are we enabled and strengthened by Him, to fight against the evils which obstruct His entrance; and as He enters and establishes His Church within us, and gives such blessings as are for our welfare, the more freely and humbly can we say from the heart, "It is the LORD'S doing, it is wonderful in our eyes." For this, His Coming, we render thanks unto Him; and that His Church may be established within us, we implore His loving aid.- Amen.
CHALDEA AND BABYLONIA 1896
I.
[Hebrew] supposed to mean conquerors. [Hebrew] from [Hebrew] to mix, or confuse.
"BABEL" is the Hebrew name by which both the Great City Babylon, as also the Kingdom of Babylonia, are designated in the Word. In Genesis Chapter xi. 9., where the name is used in a spiritual sense only, it is derived from "ballal" to confuse, "because there Jehovah confounded the lip of the whole earth." This, Assyriologists affirm, is an error, for they have discovered the name of the city in the inscriptions, where it reads "Babilani," and is said to be a translation of the earlier Akkadian name "Ka-Dingirra," which means "the Gate of God." This may be true as regards the name of the city, but is no reason why the "Babel" of Genesis xi. 9, may not be derived as stated, as the reason is given why it was so called.
"Chaldea" in the Old Testament is written "Kasdim." The names "Kaldu" and "Kaldai" occur in the inscriptions.
The Chaldeans and Babylonians lived in Lower Mesopotamia. The earliest known inhabitants were Turanians, a people allied to the modern Turks; as their monuments show. But these do not seem to have been the Chaldeans and Babylonians of the Word, as will presently be shown.
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They called themselves the people of Shumir and Akkad from the earliest times,
Whereas the names Kaldu and Kaldai have not been found in any inscriptions earlier than the ninth century before our era.
The origin of Chaldea and Babylonia is described in the following words in Genesis:
"And Chush beg at Nimrod. He was a mighty one in the earths. He was mighty in hunting before Jehovah, and the beginning of his kingdom was Babel and Accad, and Erech, and Calneh in the Land of Shinar."
This though written chiefly to describe a certain change in the Church, is undoubtedly genuine history as far as the connections between Chush and the just named places is concerned. For Chush, we are taught, was a nation, and the inscriptions further establish the fact, that the places here enumerated were leading religious centers in Ancient Babylonia and Chaldea, ruins of which exist even at the present day. "Chush" was a nation which possessed interior knowledge of things spiritual and celestial. "Nimrod" represented those of that nation who made internal worship external. Babel, Erech, Accad, and Calneh were so many places where such worship prevailed. (A. C. 1178-83.)
This we must regard as a statement of both the external and internal history of the origin of Babel and Chaldea. Chush was one of the nations of the Church Chani (Ham), one of the three great branches of the Ancient Church. The Church Chain was again divided into four branches, three of which had each a number of subdivisions, each of which developed a peculiar form of interior worship. Babel was one of the worst, from all that we learn about it; and there is reason to believe that it produced Chaldea; i. e. Chaldea in its corrupt form; for in Ezekiel the Chaldeans are called "the Sons of Babel." Moreover in history the terms Chaldea and Babylonia are applied to the same country;-the inhabitants too, are sometimes called Chaldeans, sometimes Babylonians. There must have been a reason for this seeming confusion in the minds of historians, and the passage in Ezekiel seems to be the clew to the whole problem.
Again, some writers hold that the Chaldeans were a distinct race from the Babylonians; that the former were Turanians, the latter Themites. The Turanians are said to have been the earlier inhabitants of the country. That the land was occupied by two distinct races, of which one preceded the other, seems to be confirmed by the monuments; for the earlier inscriptions are all in the Akkadian tongue, which was spoken by the Turanians. But later there seems to have been a change. The old language is gradually being displaced by a language akin to the Hebrew; and those who brought about this change seem to have become the leading nation in Akkad, the northern province of Mesopotamia, where Babylon was the center of religious and intellectual culture.
Whether there really was an invasion, as is supposed, of a foreign race, or whether the two had always lived side by aide in the country, can neither be proved nor disproved from the Word; for the account of the founding of Babel describes a change in the Church, with a nation called Chush; and all the light the Writings throw on the subject is, that those who effected the change established their worship in places which are known, to have been cities in Chaldea and Babylonia. Thus all we can infer from this is that the Word, when treating of either the Chaldeans or Babylonians, refers to the Chushites, and not to the Turanian inhabitants of the country. For our purpose it is really unessential whether the former were an indigenous race or not. There was, besides the two races named, also a Hebrew element in the country; for Abraham, the Hebrew, came from Ur of the Chaldees.
Thus both the Chaldeans and Babylonians of the Word were of the same race and nation. But as they differed in worship they no doubt came to be regarded as two distinct people. And since the difference between the two was a spiritual, and not a national one, it is manifest why historians have been unable to agree as to the exact distinction between them. As already stated, some hold that the Chaldeans must be regarded as having been the older or Turanian inhabitants, and the Babylonians of Chushite or Shemitic origin. The last distinction is based upon the fact that the Babylonians used a Shemitic tongue; but most, if not all, the nations of the Ancient Church used Shemitic languages; the nations of Canaan, for instance, the Sidonians, the Philistines, and others, all of whom belonged to the Church Chain, the Father of Chush. The distinction was one of doctrine and worship; Babel consisting of those who were in holy external worship in which were evils, from which they were called Babylonians, and at the same time were distinguished from the Chaldeans, who were likewise in holy worship, in which interiorly were falses. The former were profaners of a more interior kind than the latter, as will appear when we come to describe the Church among them. The ancient Turanians may have adopted the one or the other of these religions, and may in general have given the preference to the latter, and in this way became identified with the Chaldeans: there is nothing to prove that such was not the case. But as the Word speaks only of a Chushite nation, there is reason to believe that that nation developed both the above-mentioned forms of worship. This seems to be implied in passages like the following from Ezekiel: "All of them have the aspect of princes, after the similitude of the Sons of Babel, the Chaldeans" (xxiii, 15). Again we read: "Nebuchadnezzar the King of Babel [and], the bands of the Chaldeans" II Kings, xxiv). Again in Ezra (a purely historical book), Nebuchadnezzar is called "the King of Babel, the Chaldean." As a less direct confirmation of this view of national unity; may be mentioned the circumstance, that wherever in the Writings either Chaldea or Babylonia are spoken of as countries the other is not mentioned (as in S. S. 21,102, A. C. 10,177, A. E. 422, and other places).
NEW DOCUMENTS CONCERNING SWEDENBORG Various 1896
II.
No. 8. (DOCUMENT 157 A)
SWEDENBORG TO FREDERIC I.
(The original 5, preserved In the National Archives of Sweden. Its place in the Documents is in vol. 1, p. 437, where the following note occurs, extracted from the minutes of the College of Mines for 1726: "May 4 and 5. A correspondence between Assessors Bergenstjerna, Benzelstjerna and Swedenborg on the one hand, and Assessor Swab on the other, in which the latter claims precedence of the former, was read, and discussed." Concerning Andreas Swab, see Doc, I, p. 671, and the Spiritual Diary, n. 5042.)
[Petition to be retained in his present post, without change, contrary to the demands of Assessor Swab.]
"Most mighty and gracious King,
"The Assessor Andreas Swab has reported to your Majesty, that his colleagues in the College of Mines are disputing his rights to a seat, which have been given him by two royal grants, intimating that he, since the year 1716, has been ordinary assessor in the college, and on the same footing as his predecessor, Councillor Harald Lybecker, and he is urging that he, consequently, ought to take his place in the college according to the age of the grant, with other things which are brought forward in his supplication.
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The college, according to your gracious command, has humbly reported as to his seat and degree, as also in regard to the question, whether Assessor Swab can possess a seat in the college, and beside his office as Master of Mines have another position in another place, and thus preside over two offices, one of which is directly subordinate to the Royal College, whence he himself would be among those whose orders he would have to obey, especially in such things as have regard to the mining district of Fahlun.
Now, inasmuch as it cannot be known to me what it is that Assessor Swab really wants, since he claims to be actual assessor in the college,-whether he wants to take his seat there, and at the same time preside over his office as Master of Mines in Fahlun, or leave the one and take up the other office, according to his pleasure and desire; in which case it would seem inevitable that some one must make room for him, and thus be removed from that position in which your gracious Majesty has been pleased to place him; and as such a change or removal would most probably fall upon me, who am the youngest in the service; I therefore find cause to appeal to your Royal Majesty and to pray for your most gracious favor, for which I dare to hope, inasmuch as your Royal Majesty, on the recommendation of the college, has appointed me to the office of an ordinary assessor, with a salary of 800 dalers in silver, as may be seen from the warrant, which has been given to me. But in Assessor Swab's warrant of the year 1716, upon which the later warrant is founded, not a single word is mentioned that he should preside over the office of an ordinary assessor in the college, but only that he, beside the position as Master of Mines, should also be an assessor; and he has so much the less occasion to claim the office of an ordinary assessor, as, when he received the warrant, there did not exist any vacancy in the college, whence he could not have succeeded any one; nor does the warrant promise him the ordinary assessorship at the first, second, or third vacancy, and still less that he, at this time, should have power to change the order amongst the members of the college, and as it were be able to judge and dispose over another person's office in that college, in which as great a number of persons have been appointed to the ordinary assessorships as the law of the land prescribes; in proof of which there remains the fact, that he, since that time, viz., since 1716, has served as Master of Mines in Fahlun, and not as assessor in the college. Inasmuch, therefore, as I, by virtue of your Majesty's own gracious warrant, have been appointed ordinary assessor in the college, in the place of Mr. Bromell, I humbly pray that no private person may, from his own arbitrary power and pleasure, dispose over a public, office, or push, change or remove me from the, position, which you have graciously granted to me; in which humble hope I continually remain,
"Your Royal Majesty's
"Humble and dutiful subject,
"EMANUEL SWEDENBORG.
"STOCKHOLM, May, 1726."
No. 9. (DOCUMENT 169 I.)
SWEDENBORG TO FREDERIC I.
(The original is preserved In the National Archives of Sweden. Its proper place in the Documents is on p. 442 of vol. I. The work referred to in the letter is the Opera Philosophica et Mineralia.)
[Application for leave of absence.]
"MOST mighty and gracious King,
"In deepest humility I would pray to your Royal Majesty for gracious permission to make a journey to Dresden, in order to be present at the publication of a work which I have written, and which now is being printed there. I find this to be very necessary for me, inasmuch as the work would otherwise be published with faults, incomplete, and to small credit to myself; when I, nevertheless, have expended much time and money upon it. And inasmuch as this work treats of the various processes of mining and smelting ore in all districts in Europe, with other things belonging to the working of each different kind of ore and metal, beside other subjects which I hope will become of use, generally; and as I expect that about nine months will be occupied in the completing of this publication, inasmuch as it will be somewhat extensive, and will consist of several volumes, folio;-I therefore humbly hope to gain your Royal Majesty's most gracious permission and consent to this application. I remain in humble submission,
"Your Royal Majesty's
"Most humble and dutiful subject,
"EMANUEL SWEDENBORG.
"STOCKHOLM, April 12th, 1733."
No. 10. (DOCUMENT 164 A I.)
SWEDENBORG TO THE KING.
(The original is preserved in the National Archives of Sweden. Its proper place in the Documents is on p. 457 of vol. I. The work referred to In the letter is the Regnum Animale.)
[Application for leave of absence.]
"Most mighty and gracious King,
"A few years ago it pleased your Royal Majesty to grant me gracious permission to make a journey abroad, in order to bring to completion a work which I had written; but as this same work must needs be continued, as I also have promised to the public, and as I now have completed the greater part of this continuation, so that there only remains to gain some further information and elucidation from certain libraries abroad, and to confer with certain learned men; on this account I would humbly pray that your Royal Majesty would graciously grant me leave for two years to travel abroad at my own expense, to such places where I can properly complete and publish said work. At the former time your Royal Majesty appointed Assessor Porath in my place, for which purpose I voluntarily gave up half of my salary; and as said assessor still officiates in the same place, and no further change or removal has taken place in the college, everything, therefore, is in the same condition as it was in the year 1736, when I received your Royal Majesty's gracious leave of absence. And in case, in my absence, any vacancy should occur in the Royal College, I am content that the same half of my salary may be given to some other person who will officiate in the same service, in the same manner as at the former time, in order that there may be no disturbance in the performance of the duties of the office. For my purpose in this is to be of useful service in general, and to exhibit proofs which will show that there are some in Sweden, as well as abroad, who seek to be of use and of pleasure in the Republica Literaria; for which purpose I have spared neither care, labor, nor expense.
168
I therefore remain in humble confidence that my prayer will be granted.
"I continue in deepest reverence,
"Your Royal Majesty's
"Most humble and dutiful
"Servant and subject,
"EM. SWEDENBORG.
"STOCKHOLM, June 14th, 1743."
No. 11 (DOCUMENT 94 B)
SWEDENBORG TO AMBASSADOR PREIS.
(The original is preserved in the National Archives of Sweden. Its place in the Documents is on p. 329 of vol. I. concerning Ambassador Preis see Doc. II, p. 1129.)
"WELL-BORN Ambassador,
"I should, long before this, have had the honor to wait upon you by letter, but as I have had under hand the publication of some little Tentamina Mathematica, I thought I would wait until I could have the pleasure of sending you copies of these. I hope you will be pleased to regard these with favor; they are only some inventions in Mathematicis, as also one concerning Longitudi nem locorum, with a few things in mineralibus, etc. You may, perhaps, find time to look over these at some spare moment. In a few days I will, myself, have the honor to wait upon you, and then also to find an opportunity to thank you for the favor shown to me eight years ago, in Utrecht. In the meantime I remain with great esteem,
"Your humble servant,
"EMAN. SWEDENBORG.
"AMSTERDAM, October 21st, 1721."
No. 12. (DOCUMENT 94 C.)
SWEDENBORG TO AMBASSADOR PREIS.
(The original, in the National Archives of Sweden. Its place in the Documents is on p. 329 of Vol. I.)
"WELL-BORN Ambassador,
"I have the greatest reason to express to you, by letter as well as by word of mouth, my gratitude for your great hospitality to me, at the Hague, as also for our pleasant conversation regarding our economical circumstances in Sweden, which show that you, Sir Ambassador, are not only a good patriot, but also in possession of a valuable penetration as to that which is necessary for the restoration and welfare of our country. Where good intentions and understanding are needed to help Sweden to become prosperous again, my vote would be given for you as one whose council should be followed; I would desire nothing better than some opportunity to show how gladly I would be of some service to you.
"Please express my most respectful greetings to the well-born Secretary, Neretius, whom I called upon three times, but always found away from home. It may be that some letters may come to the Hague for me, which I would respectfully ask you to send here to Leyden, addressed to the book-keeper Wishoff. I remain, with all esteem in the world,
"Your humble servant,
"EMAN. Swedenborg.
"LEYDEN, November 8th, 1721."
No. 13. (DOCUMENT 125 A.)
SWEDENBORG TO AMBASSADOR PREIS.
(The original is preserved in the National Archives of Sweden. Its place in the Documents is on p. 564 of vol. I.)
"WELL-BORN Ambassador,
"As I will not be able to have the pleasure of calling upon you at the Hague, my duty demands that I should reply to that, which was sent to me by letter to M. Desaguilliers. He told me that the second letter of his Experimentelle Physique had not yet been published, only seven copper-plates being ready, and the printing not yet begun.
"I send herewith the second Transaction of my OEconomia Regni Animalis, and about Anima Humana. Your favorable approbation would encourage me to continue further, in this. With respectful thanks for your kind hospitality at the Hague, I remain,
"Your humble servant,
"EM. SWEDENBORG.
"AMSTERDAM, September, 10th, 1740."
RALPH MATHER 1896
(concluded.)
AFTER leaving Liverpool Mr. Mather's attention was directed towards America, where small circles of New Church people had begun to form in Philadelphia and Baltimore, and with whom he had been in communication for some time. Before his departure from Liverpool, Mr. Mather assisted in the lay-ordination of Mr. C. W. Leadbeater, as Minister to those of his former Society who still continued to worship separately from the Old Church, and then, in the fall of the year 1792, he took passage for Philadelphia, where he arrived in November of the same year. Here he began at once to collect the disciples of the New Church for the purpose of doctrinal instruction and the worship of the LORD in His Second Coming. The first Sunday services in Philadelphia were held on November 20th, and were continued for some years under Mr. Mather's leadership.
Beyond these meagre facts, no records have been preserved of Mr. Mather's activity in Philadelphia. Mr. Duche and Mr. Hill after a few years arrived in this city, and, as has been said previously, the meetings for the distinctive worship of the New Church appear to have ceased through the influence of these advocates of non-separation from the Old Church. Mr. Mather now sought still another field for his endeavors to assist in the distinctive establishment, and found this in the city of Baltimore.
This leads us to digress for a few moments in order to sketch briefly the origin of the New Church in that city. It appears that the Doctrines of the New Jerusalem were first made known in Baltimore about the year 1790, through the books published and imported by Mr. Francis Bailey in Philadelphia.
In a letter to the Magazine of Knowledge, dated Liverpool, August 8th, 1791, Ralph Mather gives the following information: "P. S.-We have a very agreeable letter from some friends in Baltimore, Maryland, who have formed themselves into a Society of the New Church, and are reading the Universal Theology with great satisfaction."8 Not long after this Mr. Christian Kramer, of Baltimore, wrote a letter to Robert Hindmarsh-dated April 10th, 1792-in which he describes his own conversion to the New Church through the means of Mr. John Cooper, and the persecution from the Methodists against the three original "Swedenborgers" in Baltimore, Mr. Cooper, Mr. Boyer, and himself.
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This persecution led to further inquiry among the people, with the result that some twenty-two persons left their old connections, and openly associated themselves with a New Church Society. In the beginning of the year 1792, this little band received a leader in the person of the Rev. James Jones Wilmer, a clergyman of the Episcopal Church, who now had received the' Doctrines with much apparent zeal. Mr. Wilmer, on April 1st, 1792, opened public worship in the Courthouse of Baltimore, and continued to conduct services in an old theatre, which the Society had hired. Being a well-educated and eloquent preacher, Mr. Wilmer attracted much attention in the town, and stirred up further opposition from the Methodists. In the same year the Society gained further strength by the accession of Mr. Robert Carter, of Virginia, who now removed to Baltimore in order to enjoy the benefits of New Church association. Mr. Carter-also known as Colonel Carter, son of "old King Carter"-had been "Counselor to the Royal Governor of Virginia" before the Revolution, and was at this time one of the wealthiest men in the country, possessing plantations in fourteen different counties of Virginia and North Carolina. Upon receiving the Doctrines of the New Church he is said to have manumitted a great number of negro-slaves. [According to some authorities, these number "over one hundred;" according to others near four thousand.]9 Coming to Baltimore Mr. Carter published, for the use of the Society, an edition of "The Nine Questions," together with a biographical account of Swedenborg, and also the Liturgy and Hymn-book for the New Church, which had been composed by the Rev. Joseph Proud. Beside this he invited the Society to worship in his own house in the city, and, for some time, supported the Rev. James Wilmer and family. Mr. Whiner for some time labored zealously in the cause of the New Church, and preached not only in Baltimore, but in various other places in the neighborhood. While on one of these tours he met the Rev. John Hargrove, a Methodist preacher, who undertook to controvert the Doctrines of the New Church, by publishing some strictures on a pamphlet which Mr. Wilmer had published in Philadelphia, 1794, under the title Consolation Being a Replication to Thomas Fame, and others, on Theologics.
After a few years, however, Mr. Wilmer, who was a man of "considerable pretensions to learning, priding himself on his clerical standing, and expecting more success and support in the New Church ministry than he gained," became dissatisfied and withdrew from all connection with the New Church. It is said that he reunited with the Episcopal Church, and even denounced the Doctrines publicly, but this appears untrue. Mr. Hargrove met him incidentally some years afterwards, when Mr. Wilmer assured him that be had left the New Church, not from any want of belief in the truth of its Doctrines, but that he had found that mankind was not in a state to receive them.10 Mr. Wilmer served as Chaplain in the United States army during the war of 1812, and subsequently applied for readmission into the Priesthood of the Episcopal Church, but was refused on the ground of his immoral character.11
After Mr. Wilmer left the New Church, about 1794, the Society was kept together by Robert Carter, who conducted the services in his own house, and who, though not ordained, administered the Sacrament of Baptism to any that were willing to receive it from his hands. No record remains of the activity of the Baltimore Church during this period, beyond an address to George Washington, then President of the United States, in which the members of the New Church-in presenting him with a compendium of the Doctrines-expressed their admiration of the illustrious President. This address-which was dated January 22d, 1793-was acknowledged by George Washington in a courteous but non-committal reply.12
Mr. Carter, beside his activity in Baltimore, continued for some time to support other uses in the Church, especially in assisting Mr. Bailey, of Philadelphia, in the publication of the True Christian Religion and Conjugial Love. He appears, however, to have been a man of considerable self-will, who would either rule the Church himself, or else have nothing to do with it. Many members of his Society became dissatisfied with his conduct, and withdrew, in order to form themselves into a Society of a more orderly and ecclesiastical character.
With this Society, and the subsequent ministry of Ralph Mather and John Hargrove, Mr. Carter would have nothing to do. Possibly he became imbued with nonseparatist ideas, through the influence of the Rev. William Hill, with whom he corresponded.13 His Society appears to have dissolved about the year 1798, after which we hear nothing more of Robert Carter beyond the report that he died, as he had lived, in the faith of the New Church.
The first period of the history of the Baltimore Church now drew to an end, and a new period was initiated through the advent of Ralph Mather to that city. As early as 1795, Mr. Mather contemplated a removal to Baltimore, and proposed, at that time, to Mr. Carter, that they two should, conjointly, erect a temple for the New Church in that city. Having received Mr. Carter's refusal to this proposition, Mr. Mat her now proposed to accomplish this undertaking at his own individual expense.14 For this purpose he visited Baltimore from time to time, making himself acquainted with the people of the Church, and preaching occasionally in the house of Mr. Carter and in that of his friend Mr. George Higson, formerly of Wigan, in England. He finally made his home in Baltimore, in the year 1797, and began to form a church organization, in conjunction with Mr. Hargrove, who had now come openly into the New Church.
The first regular meeting for business, of the New Church in Baltimore, was held on June 27th, 1798, and the next on July 8th of the same year. The latter being of momentous importance to the New Church in this country, the original record is here given in extenso:
"The members of the New Jerusalem Church held a select meeting in Mr. Carr's school-room.
"After Mr. Mather had opened the meeting with prayer, the following questions were proposed for resolution to the members:
"Question 1. Is a reappointment and reordination necessary in the case of Mr. Mather, who, though licensed by the Magistracy of England, and also by the members of the New Church there, has not been formally appointed or ordained in these United States? Answered unanimously in the affirmative. Mr. Mather was therefore ordained according to the form of the New Church, viz.: by prayer, and laying on of the hands of the elders or representatives of said Church in Baltimore-being ten in number, exclusive of himself. Immediately after this, three adult males were baptized into the Faith of the New Church, namely, Mr. John Calef, Dr. Joseph Brevett, and Mr. John Hargrove.
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Mr. Mather then proposed Mr. John Hargrove, late a minister in the Methodist Episcopal Church, for ordination in the New Jerusalem Church, as an assistant to Mr. Mather, which proposal was accepted by the members unanimously, upon which the elders and representatives, being ten in number (exclusive of Mr. Hargrove), proceeded to ordain him according to the mode or ceremony aforesaid, as assistant minister of the said Church. The meeting then concluded with prayer, and broke up."
Mr. Hargrove amplifies this notice of his ordination by the further statement that Mr. Mather acted as chairman and consecrator on the occasion. Hence it appears that Mr. Mather was the first ordaining minister in this country.
In this simple manner was the Priesthood of the New Church first instituted in this country.15
The Rev. Richard De Charms adds the following observation to his description of this first ordination:
"We believe that, in fact, New Church ordination was derived to this country from England. It was, we say, propagated by a bud-an incipient form of vegetation-a propagative form of vegetation in its first degree his bud, with a scion of the vine from which it was cut, planted in American soil, was to propagate the same vine in a new form here. It sprouted and grew when Mr. Mather, from a licentiate, became a pastor. Had he been made a pastor in England, we should have taken from thence our vine in a more advanced degree of propagation-a layer which had been allowed to strike root, while it was still drawing sap from the parent vine. But he was taken as a bud, not as a rooted layer.
"Therefore we remark, secondly, that this institution of a Ministry in these United States by the Baltimore Society, in its second meeting, was not an original ordination. It was merely a reordination, such as is proper when a minister is inducted into, or receives the power of a higher discrete degree. That this had to be performed by the Church itself; instead of by the Church through its ordaining minister, was in this case a matter of necessity. It would have been better, or more orderly, if this reordination could have been received through the imposition of the hands of the English ordaining ministry; but, as this was not practicable, it was needful to have recourse to ordination 'according to the form of the New Church, viz., by prayer and laying on of the hands of the elders or representatives of said Church in Baltimore.' The only difference was in the representatives of the Church. If Mr. Mather had been ordained by the imposition of the bands of one or more ordaining ministers in England, he would have been ordained by the representatives of the Church its England; but as it was, he was ordained by the representatives of the Church in Baltimore, which was then the whole visible Church in the United States.
"Hence we remark, thirdly, that the principle involved in this first American ordination is that ordination comes from the LORD through the Church as a whole, by its representatives, or the representatives of Him in it."16
Ralph Mather continued to officiate as the Pastor of the Church in Baltimore for about two years. During his ministry there the first Temple of the New Church in America was erected in Baltimore, at the joint expense of himself and Mr. George Higson. This Temple was opened on January 2d, in the year 1800-the first LORD'S day in the nineteenth century. Mr. Mather, consecrated the Temple, and preached in the morning, Mr. Hargrove conducting the services in the evening.17
Soon after this occasion Mr. Mather dissolved his pastoral relation with the Society, and returned to England. Mr. Hargrove gives us to understand that this step was occasioned by the failing health of Mr. Mather,18 but Mr. De Charms reports that it was caused by a difference between Mr. Mather, as the Pastor of the Society, and Mr. Hargrove as his assistant and president of the Society:
"Jealousies and contentions soon arose between the ministers. The first incidental disagreement was a slight but very significant affair. There was a platform on which the officiating pastor stood; and Mr. Hargrove complained that he, as the assistant minister, was assigned a seat in a chair on the floor below that platform."19
Mr. Mather, to avoid further contentions of this kind, and possibly a split in the Society, left his assistant in undisputed possession of the field, and returned, as was said, to his native land, England. Here he stayed but a few months, after which he took up his abode in Paris, where he associated himself with the little circle of the New Church in that great metropolis, and occasionally conducted their services.
Among the members of this circle were, at that time, the Marquis de Thome, a distinguished and learned nobleman; Mr. Perraud, a literary gentleman and translator of several of the Writings into French; M. Moet, the aged Librarian of the Museum of Versailles, who translated the greater part of the Writings into French. Beside these there were a number of other readers, who were collected together by Mr. Mather, and by Benedict Chastainer, then on a visit from London. Another visitor to the meetings of this circle was the eccentric and unfortunate Baron Heinrich von Bulow.20
From Paris Mr. Mather returned to America in the year 1802, and settled in Norfolk, Va. Here he passed into the spiritual world in the following year. His widow after a few years married the Rev. John Hargrove in Baltimore, who had lost his first wife by the epidemic of yellow fever which in 1802 ravaged that city. Descendants of Ralph Mather are still residing in Baltimore, some of them, we understand, connected with the New Church there.21
8. Magazine of Knowledge, vol. II. p. 347.
9. New Jerusalem Journal, p.265; New Jerusalem Messenger, Vol. 47, p.186;56. p. 156:62, p. 250, 257.
10. New Churchman Extra, p. 74.
11. New Jerusalem Magazine. Vol. 43, p. 476.
12. Rise and Progress, p. 154.
13. New Jerusalem Magazine, Vol. 15, p. 261.
14. Ibid., vol. 14, p. 226.
15. New Jerusalem Magazine, Vol. 45, p. 547.
16. New Churchman Extra, p. 85, 86.
17. Ibid., p. 93.
18. New Jerusalem Magazine, Vol. 14, p. 492.
19. New Churchman Extra, p. 80.
20. New Jerusalem Magazine, 1893. p. 148.
21. New Jerusalem Magazine. Vol. 44. p. 285.
SECRETARY'S REPORT Various 1896
The General Church.
September-October, 1896.
Tim vacation now being passed, the regular work of the General Church has been resumed, and under very favorable auspices, the improved conditions of the treasury being not the least encouraging of these.
The Circle in Scranton was visited by the Secretary on September 19th, when the Holy Supper was administered. A regular doctrinal class was instituted, and a course of study was also planned for the members, so that individual and continuous efforts may be made, during the intervals of the monthly ministerial visits. The services will, for the immediate future, be conducted at a private residence, as the Circle has lost the use of the room to which the public was invited last season, in consequence of the removal from the city of one of the members. The work will, this season, be confined to private services and instruction.
Allentown was visited by the Secretary on October 12th and the Holy Supper administered. The services are still being conducted publicly at the hall on Hamilton Street. One of the old and long active members is now preparing a sketch of the history of the Church in Allentown, during all its changes and vicissitudes, from its beginning to the present time.
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This is a work which is well worthy of imitation in the other centres and circles of our Church. Members who may feel within themselves a similar inspiration are invited to correspond with the Secretary on the subject.
Brooklyn will this season receive the regular services of the Rev. Alfred Acton, except when the administration of the Holy Supper requires the services of a minister in the pastoral degree. The services will be conducted publicly, as before, in the hall on Bedford Avenue.
THE DIRECTORY.
Early in the present year a complete Directory of the General Church was compiled, after much correspondence and labor on the part of the Secretary and his kind assistants in the various centres. This Directory contains an historical sketch of the General Church, and the full names, addresses, and occupations of all the members and friends of that Church, arranged alphabetically according to each locality. It contains also the maiden name of each married lady (showing how the families of our Church have intermarried), and the name and age of each child or youth in our connection; also a particular directory of each centre or circle of the General Church, or of the Church of the Academy, with the name and address of the pastor, headmaster, teachers, and Church officers, and a list of the weekly or monthly services, doctrinal classes, and other meetings.
The usefulness and interest of such a document is self-evident, not only as a handbook for correspondents and visitors, or as a record of each particular Church, but also as a means of making the members of the Church acquainted with one another, and thus welding them, externally, into one organized whole, whether in America, or England, or France, or Sweden, or Africa, or Australia. This Directory, if preserved by publication, will also be of great historical interest in the future, when the present race of pioneers shall have become a generation of ancestors. But the publication of this valuable document has been delayed up to the present time from a lamentable lack of funds, and it will, before long, become out of date, unless soon put in press. Efforts have been made to ensure its publication by inviting New Church business men to advertise their uses in its pages, but the response has not been sufficient to cover the cost of the publication. In order to make up the balance, the members of the Church are now invited to subscribe for the work. Two hundred subscriptions, at twenty-five cents a copy (or, in England, one shilling), will secure the publication of the Directory. The Academy Book Room will receive the subscriptions, which should be sent in as soon as possible, in order that this use may no longer be delayed, or perhaps, become superannuated.
Below will be found the reports of the summer's work in the General Church, by Ministers Acton and Doering, and by Candidates Klein, Stebbing, and Cowley.
C. TH. ODHNER; Secretary.
HUNTINGDON VALLEY, Pa., October 22d, 1896-127.
ERIE, PA.
Report of the Rev. Alfred Acton.
AT the request of the Bishop, I ministered to the Circle in Erie during the past summer. Services were conducted at the house of one or other of the members of the Circle, the average attendance being about seven adults and six children. In the evening of the same day I instructed the members in the Doctrines of the Church as contained in The New Jerusalem and its Heavenly Doctrines. During the week there was an informal class for men, at which the work on Conjugial Love was read and its teachings discussed. In addition, I conducted a singing class, at which the new music was learned and practiced. The progress in the music was slow, but still we were able to sing several of the smaller pieces and one of the psalms in our worship.
While there is nothing remarkable to say about the summer's work, yet I think and hope that both the members of the Circle and myself have benefited by our mutual experience. There is an earnestness of purpose among the members in desiring to hear and learn the Doctrines of the New Church, and to have Divine worship administered to them, and I sincerely hope that the General Church will be in such a condition financially as to assist them in providing for their needs during the coming year.
At a social gathering on the last evening of our visit Mrs. Acton and I felt much grateful pleasure when the members of the Circle made us a presentation as a sign of their good-will. The occasion was a fitting climax to the summer's pleasant work.
ALFRED ACTON.
MILVERTON, ONT., CANADA.
Report of the Rev. Charles E. Doering.
BY request of the Bishop, I conducted worship in Milverton, Ont., Canada, during the summer months just past. The Circle is small, but the affection for the Church is earnest and sincere.
Services were held at the home of Mr. Henry Doering, Sr., this being the most central, as well as the most convenient place for meeting. Besides worship in the morning, at which there was an average attendance of twenty-three persons, there was a Doctrinal Class on Sunday afternoon. This, however, was not so fully attended as the worship in the morning, when usually several strangers were present, who rarely came more than once. One day in the week was devoted to the children, who received instruction from the Letter of the Word and the Writings, and learned by heart the Ten Commandments and the Faith of the New Church. Having regular worship for the few months seemed to stimulate the people in their love for the Church, and the desire was expressed that they might have the occasional services of some minister of the General Church.
Very respectfully,
C. E. DOERING.
ALLENTOWN, PA.
Report of Candidate David H. Klein.
DURING the months of July and August, and half of September, I have been at work among the members of the General Church in Allentown. Regular Sunday worship was held in the hall on Hamilton Street, where there was an average attendance of thirteen persons, which was increased on various occasions by the presence of friends from Philadelphia and elsewhere. Once a week I conducted a Doctrinal Class, taking up the work on Heaven and Hell. On one occasion I departed from the regular course in order to read and comment on the account of the Priests' Meeting, published in the New Church Life. One evening a week was devoted to singing practice, and this was also made the occasion of a pleasant social time.
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Besides this regular work for the Society, I also conducted a school of three and sometimes four children, four days in the week. The religious instruction was from the Letter of the Word, but this was supplemented
by teaching in regard to the nature of the other world and the life there. With one class I read and finished the book of Genesis, with the other the gospels of Matthew and Mark. I also gave instruction in Hebrew, English, German, Arithmetic, and Reading. The children were required to do considerable home work.
My work in Allentown was made very delightful by the affirmative spirit of the people, all of whom are loyal supporters of the General Church and its work. This spirit was also expressed to me personally by frequent acts of kindness.
DAVID H. KLEIN.
STREET AND COLCHESTER, ENGLAND.
Report of Candidate E. T. Stebbing.
IT was not my intention, in visiting England, to spend the summer in doing regular Church work there, but, being on a visit to the New Church people in Street, I Somerset, in the month of August, I was requested by the Rev. R. J. Tilson, who has pastoral charge of the Circle, to conduct services during my stay. The Circle here is quite small, and consists entirely of young people, but they are intelligent and most earnest in the study of the Doctrines. Services are held at the house of Mr. and Mrs. J. L. Summerhayes, Mr. Summerhayes usually leading in worship. On Sunday evening, August 16th, I conducted worship, the attendance being eleven. Five out of this number, however, wore visitors from London.
On September 6th, at the request of the Pastor, T. F. Robinson, I visited Colchester and conducted worship in the morning. The attendance numbered about thirty-six. No service is held here in the evening. On this occasion a choir practice was held under the direction of Mr. Cooper, and was well attended. The Society regrets the loss of a resident minister. I understand that the Revs. T. F. Robinson and E. C. Bostock preach once a month.
ERNEST J. STEBBING.
RENOVO, PA.
Report of Candidate H. B. Cowley.
DURING the past summer (except August, which was taken for vacation) I have resided at the house of Mr. Dallas Van Sickle, about seven miles from Renovo, Pennsylvania, where I have led in daily family worship, reading according to the General-Church Calendar. Services were conducted every Sunday, when, instead of preaching sermons, I read consecutive chapters from the Doctrine of Charity, and commented on these. I also read, in connection, relative chapters from the Letter of the Word. The attendance at Sunday services averaged eight to ten persons. The two children of the family were given daily instruction in the Letter of the Word, beginning with the history of Abraham; they were also taught concerning the spiritual world, being read to and questioned on the first memorable relation in Conjugial Love, and were further instructed in the Decalogue in Hebrew and in some of the common branches.
It did not appear feasible to hold a doctrinal class, but doctrinal instruction was given in conversation as opportunity offered.
In addition to the above, at the request of Rev. Ellis I. Kirk, who is ministering to the Circle at Renovo, I visited that place once or twice a week to lead in singing practice and teach a class in Latin.
The state of the people who have been receiving these ministrations of the General Church is one of intelligent affirmation toward the Doctrines and a desire to be instructed. Whatever efforts the General Church may be able and see fit to make in this field of its usefulness will, I think, be well spent.
Respectfully submitted,
HENRY B. COWLEY.
TREASURER'S REPORT W. D. UPTEGRAFF 1896
BALANCE September 20th, 1896 $9.68
Received from Allentown members $15.50
" Berlin " 4.00
" Denver " 1.15
" Philadelphia " 53.55
" Pittsburgh " 40.00
" Toronto " 6.58
" Milverton " 2.50
123.28
Offerings at Allentown $1.50
" Greenford 11.51
" Scranton 9.00
$22.01
Less Bishop's percentage 5.50
16.51
$149.47
Paid Minister's Services and Expenses:
Greenford, September and October $23.80
Scranton and Allentown 27.79
51.59
$97.88
Paid L. G. Jordan, balance of amount due him 75.00
Balance, October 20th $22.88
Received and forwarded to the Bishop:
From Denver members $1.10
" Pittsburgh 11.10
$12.20
The encouraging feature of the present report is the fact that the indebtedness to Mr. Jordan has at last been paid.
W. D. UPTEGRAFF, Treasurer.
LIBERTY AND ATLANTIC AVENUES,
PITTSBURGH, PA.
Notes and Reviews 1896
THE Bote der Neuen Kirche has been enlarged and is enjoying an increase in the number of both subscribers and contributors.
THE Armenian atrocities perpetrated by the Turks have called forth a protest from some of the New Church pulpits in England, especially those filled by lay-preachers. It is rather to be expected that to men not trained to an appreciative understanding of the scope and nature of ecclesiastical things, and their distinctness from moral and ethical matters, the opportunity afforded by the pulpit for advancing movements of great public interest should lead at times to a diversion of sacerdotal functions from their legitimate course.
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Certainly the exciting cause in this case is one to justify a lenient judgment of those who have been fired to voice the horror and indignation of outraged humanity.
The sentiment of a large number of our English brethren took shape in more legitimate way, on October 1st, in a meeting in Argyle Square, London, with Rev. John Presland in the chair. Addresses were made by Messrs. F. A. Gardiner, Robert Jobson, C. T. Hallard, and R. Storry Deans; and an Armenian lady, whose name was suppressed on account of the effect upon her friends still under the power of the Turks, gave an account of the outrages which she and her family had witnessed and endured the meeting passed resolutions expressive of horror and indignation at the massacres in Turkey, of sympathy with the victims, and of a and support of any measures the government might take to put an end to the atrocities now in course of perpetration upon the Christian population of Turkey. A collection was taken up to be forwarded to the Duke of Westminister's fund.
IN an article entitled "Swedenborg and the Church of England," Morning Light (October 3d), describes an interesting correspondence which from the latter part of February till the 1st of May, appeared in the columns of the Record, the organ of the Low Church party in England: "A correspondent signing himself 'M. A.' who has been reading a book on the life after death, in which prayers for the dead were advocated, wrote, saying that he would be thankful to any reader who would recommend a sound book on the subject of the intermediate state.'" A correspondent . . . in response recommended The Nature of Spirit, by Chauncey Giles; Light on the Lest Things, by W. B. Hayden, and Swedenborg's Heaven and Hell. This called out a protest from the Rev. Gilbert Dixon, of Cambridge, who stated that "no two creeds can be more opposed to each other than Swedenborg's and that of Scriptural Christianity." At this "grossly misleading statement" the Rev. Arthur J. Rogers, of Torlington rectory, expresses "amazement," and testifies to his unceasing thankfulness for the day when The True Christian Religion came into his hands. He refrains from trespassing on the Record's space by enlarging, as he might, upon "two main reasons, why this illuminated man of God excites so much prejudice in the minds of the nineteenth-century Christian." Mr. Dixon in return pertinently asks how Mr. Rugers can reconcile his belief in Swedenborg's teachings with his position in a Church which Swedenborg calls dead and corrupt and containing not a single truth remaining. Perhaps the anomaly of his position thus called to his attention may lead Mr. Rogers to take another step in advance.
Another correspondent "charitably" infers that "the name 'Emmanuel' preyed upon Swedenborg's mind and caused his visions. He considers materialism to be the keynote of the system! To one whose highest conception of spirit is that of most refined matter, such as attenuated vapor, substantial appears equivalent to material. Mr. Rogers, who appears to have had the summing up, says of Swedenborg: "What he has done is to direct our attention to the Word of God as the one infallible Teacher;" and he finds the perfect fitting of the doctrine of correspondence as the key to the interpretation of both Testaments, presumptive evidence of its truth of the strongest kind.
Very interesting are such unveilings of some of the great variety of states existing under the broad, general cover of a great body like the Established Church. Most interesting would it he to follow the progress of such men as Mr. Rogers, who it is to be hoped will be led to see the logic of his position and further evince the courage of his convictions by placing himself squarely under the banner where he belongs. Perhaps at the same time he will discover that the evidence of the Truth to which he has been led, is not a mere matter of probability-a computation based on the doctrine of chances, as to whether it is likely to be genuine or not; but that the real criterion is that inner light which is the effulgence of an affection from within, a love of the truth of life because of a will to live correctly. `Only to' such a love has the Word of God real authority.
THE NEW CHURCH MAGAZINE
FOR SEPTEMBER.
THE September number of The New Church Magazine includes in its contents a sketch of the Rev. Jacob Duche, the first chaplain of the American Congress, by Mr. Charles Higham; "Some Thoughts concerning Heredity," by Mr. James Dakeyne; "The Divine Humanity (ix)" by the Rev. James F. Buss; a "Note on Swedenborg's Theory of Color," by the Rev. James R. Rendell, B. A.; "Australian Notes," by the Rev. Arthur E. Beilby; a full review of "Light on Current Topics" (a volume of lectures delivered in Boston, 1895, according to the bequest of Mrs. Bennett, a member of the Boston Society); also a review of "Progressive Revelation;" "Notes and Paragraphs;" and "New Church Services and Progress."
Mr. Higham's interesting sketch has special point for American readers, being written in a cosmopolitan yet sympathetic spirit. Mr. Dakeyne's article suggests thoughts concerning heredity and free-will which would require more space and time than can be allowed in this number. Mr. Buss's article illustrates the fact that whatever passing controversies may absorb the Church's attention, her best thought and most unremitting study will ever be given to the doctrine which constitutes her raison d'etre,-the Doctrine of the LORD, to know Whom is to transform a merely natural meaningless existence into a course of preparation for the crown and climax of creation.
In continuation of the course of study undertaken Mr. Buss in this installment reconciles the distinctness of the Divine from the human assumed by the LORD, with the doctrine of the Divine Unity, by assuming the following six positions:
"(1) That the LORD, while in the world, had two 'humanities.' (2) That one of these humanities was derived from His human mother, the other from His Divine 'Father.' (3) That the LORD came into the possession of, or put on,' the former of these humanities' at birth, and by birth; but of the latter not 'at birth,' but subsequently, and not 'by birth' but by some other means. (4) That the LORD 'put off,' or discarded, the former of these 'humanities,' while he was in the world, and that, consequently, He does not now possess it. (5) That the only 'humanity' the LORD now possesses, is the second of the two here mentioned-the one from 'the Father.' (6) That this latter 'humanity'-the one which was not from the human mother, but from the Divine 'Father,' not 'put on' at and by birth into the world, but at some later period and in another way-is the one that is called the 'Divine Humanity,' the only due that now exists, and the only one of which GODHEAD is affirmed."
The writer, in dealing with this, the most profound theme of doctrine or of thought, evidently cannot escape using the terms of time and space. Of course "now," when referring to the Divine Human, means the present state of receptivity on the part of men, of the manifestations of that Human. Of the Divine Itself as the All and Only, it cannot be said that It has anything It had not before, or that there is any change in It from one Age and Dispensation to another; for It there is no time but only an omnipresent eternal Now. Each Age or Dispensation is but a manifestation of the Divine in a Human appearance; but that Human appearance has varied according to reception; thus the variation was with men, and with the medium used by the Divine. By the revelation of the Divine Man as an earth-born man, and by the consequent plenary redemption of what was human from the power of the hells, the medium became perfect.
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Whatever change and variety the future may bring as to the conception of the Divine Human, that conception must always rest upon God's own revelation of Himself as Man in ultimates, according to the lowest comprehension of what constitutes a man. From His height Above Creation-to use a term of space-the Divine Man eternally conjoins Himself with His Creation-and Creation with Himself-by His own infinitely perfect and adequate covering of His Divinity with a humanity that is comprehensible. And that comprehension rests upon the knowledge and acknowledgment of the LORD JESUS CHRIST.
Mr. Buss goes on-from the point where we have taken the liberty to digress-to treat of the "personality" of Jesus and the removal of what was finite in His humanity and the putting on of what is infinite He says that the hells came into conflict with the LORD in the humanity He had taken-had taken because thus alone could they come in contact with the Divine and be overcome or "exorcised" without being destroyed-an event which is inconceivable, so irreconcilable would it be with the Love that was willing to suffer all things to save the worst devils from the worse lot to which their propensities madly impelled them. "They could no more help assailing Him than a moth can help rushing into the flame-though probably for different reasons. . . Was there not now, for the first time in history, in that human nature-close to them,-within reach of their hands, for them if not to wreak their vengeance upon, at least to perish in concentrating all their power with diabolic fury and cunning, upon effort after effort to hurt, to torture, and to destroy Him-God Himself, hatred against whom is the inmost characteristic of all in hell? This is the heir, come, let us kill Him and the inheritance shall be ours!'"
The "immediate effect of these continual temptations and continual victories . . was . . . that the hells in the spiritual world were driven away from the 'kingdom of heaven' . . . and dislodged from the spirits, and, in, many cases, the very bodies of men of which they had obtained a possession which left man their helpless tool." The Lord temptations "covered every possible spiritual evil that human flesh is heir to or can be assailed by; therefore, in His victory the dislodgment of the hells was complete"-the work of Redemption was final.
The paper goes on to show something of how the human acted as a medium by which the Divine Omnipotence could come in contact with evil without destroying the subjects of evil (or devils) and with them hell. The infirm Human was a Medium the necessity for which existed on account of and for the sake of the hells, as well as of man and of the heavens that rest upon mankind. By its infirmity it became the battleground, and a battleground was necessary if their power was to be broken by a process of victory and not of annihilation.
The substitution of the perfect and Divine Humanity for this imperfect human which was not properly His and never could be His, is the same thing as the conquering of the hells; for the evil tendencies with which the hells identified themselves were the infirm human. Because they had full access to that human the hells could bring to bear upon it every temptation to sin possible to fallen man; and, as in these one by one they were baffled, their final vanquishment was not partial, but absolute and complete.
And thus at the same time the finite human was utterly removed, leaving only the Divine, which had won the victory. In comparison with the perfection of His Divine Humanity even "the heavens are not clean in his sight" (Job xv, 15). "What came forth from the Deity within, therefore, and fought, vanquished, and expelled that which originally was in the human nature without, was Divinity humanized. . . . The humanized Divinity not only put away, in this process, the infirm humanity which had been taken from the mother, but it also took its place on the very plane of man's spiritual experiences in this world. Contemporaneously, therefore, with the 'putting off' or pulling down of the infirm humanity, there was going on a process of putting or building up, of a Divine Humanity, which was manifestly derived from `the Father' within."
Both of these processes were absolutely full and complete, so that the human from the mother was entirely removed and the Divine Human from the Father wholly put on or substituted. The former was the LORD'S state of exinanition or pouring out; the latter was the Glorification.
"And this 'Divine Humanity' is so perfectly conjoined with the Essential Divinity, which is called 'the Father,' as to make an absolute Unit with it, so that 'all that the Father hath is Its, and all that It has is the Father's,' in very, unmodified, literal truth. In brief, this 'Divine Humanity' is 'the Father' clothed in a human nature taken up and glorified in the world, and dwelling now and henceforth, not only 'far above all heavens,' and thus `in light inaccessible,' beyond the immediate reach of poor frail man in the world, but in this Divine Humanity of his, immediately within the sphere of man's own human nature, and within reach of his very hand, if he will only stretch it forth."
The next article of this series is to deal with the "Atonement," which understood truly means-according to Mr. Buss's hint-the consequences to man of the new accessibility of the Divine through the Incarnation. The angels derive their happiness from the arcana of heaven concerning the Incarnation and Glorification (because thereby they come more fully to know what the humanity is which they derive from the Divine Man, and hence are able to attain greater capacity for human life and happiness). If Newchurchmen only realized what is involved in this teaching there would be more to avail themselves of the privilege they might enjoy, of reflecting, conversing, and seeking instruction, pastoral or editorial, on this all-inclusive subject.
In Mr. Rendell's note on Swedenborg's theory of color, namely, that color is derived from a mixture of black and white, is suggested an illustrative experiment with white and black arranged in the peculiar apparatus known as the "Spectrum Top."
Mr. Beilby's "Notes" seem to be merely a humorous account of the Australian topography, etc., without any bearing that indicates their pertinency in a distinctly New Church periodical.
The review of Light on Current Topics appreciatively outlines a work which we hope to notice at an early day.
Two new volumes in pocket form (paper covers), God, Providence, and Creation, and The Spiritual Life and the Word of God, have been issued by the American Swedenborg Printing and Publishing Society. Convenient in size, neat in appearance, and excellent in type and paper, these handy little volumes render accessible valuable treatises embodied in the great work Apocalypse Explained, where to many readers they were practically buried.
175
LIFE OF THE NEW CHURCH Various 1896
THE ACADEMY OF THE NEW CHURCH.
Philadelphia.-THE Schools of the Academy opened October 6th with fourteen of the older students and college pupils (three theological), seven in the Boys' had eight pupils in the Girls' School-twenty-nine in all. The Heads and Teachers include the Rev. W. H. Benade, Superintendent; the Rev. W. F. Pendleton, Head of the Theological Department; the Rev. Enoch S. Price, head of Maschil College; the Rev. C. The. Odhner, Professor of History; and the Rev. Alfred Acton Assistant Instructor in Theology. The Rev. Charles E. Doering is Instructor in Mathematics. Miss Carrie Hobart also teaches in the Girls' School and Miss Eva Schill is in charge of the Primary Department. Drawing is taught by Miss Jane Potts. The Rev. Homer Synnestvedt is Head Master of the Boys' School, and Miss Harriet Ashley Principal of the Girls' School.
A SCHOOL has been opened in Huntingdon Valley under the auspices of the Particular Church of the Academy in Philadelphia, of which Bishop W. F. Pendleton is Pastor in Charge. At the opening exercises, October 12th, twenty-seven pupils were enrolled, ranging in age from six to fourteen, divided into five classes which in some cases are composed of both boys and girls. Miss Alice E. Grant is the senior teacher, assisted by Miss Jessie I. Moir. Miss Jane Potts also will give some instruction in drawing. The school hours for the older pupils will be from 9 A. M. to 1 P. M., but somewhat less for the younger ones.
THE Philadelphia Schools of the Academy have no branch in Huntingdon Valley.
ON October 4th Bishop Pendleton opened the regular fall services in Philadelphia. On October 10th he administered the Holy Supper, in the morning, in town, to fifty-two communicants, and the afternoon in Huntingdon Valley, to forty-five communicants.
THE wedding of the Rev. George G. Starkey and Miss Grace Hathaway, on the evening of October 8th, was made the occasion of a general social at Cairnwood, which was very fully attended by the congregations in town and at Huntingdon Valley. The weather, the decorations (largely the work of kindly volunteer hands), the gifts, and the strong sphere that is so marked a characteristic of New Church weddings, made the occasion a very joyous and festive one, and was a tangible evidence of the power with which the happy things of heaven flow down into marriage.
OCTOBER 12th witnessed the resumption of the monthly meetings held in the Club House at Huntingdon Valley to give opportunity for contributing to the various Church uses.
ON October 14th Bishop Pendleton opened a Doctrinal Class in Philadelphia, taking the subject of Faith as bearing on regeneration.
ON October 16th he resumed the Friday evening classes in Huntingdon Valley. After a picnic supper, which begins at 6 P.M., the Doctrinal Class follows at 7, the subject being "Remains." Then follows practice in religious music.
LONDON, ENGLAND.
Brixton.-THE School in connection with the Particular Church of the Academy of the New Church in Brixton opened again, after the summer holidays, on September lint. Four new scholars were received.
A VERY largely attended Social in connection with the Church in Brixton was held on Thursday, September 24th, to give the friends an opportunity of meeting two visitors from America viz., Miss Pendleton and Mr. E. Stebbing.
THE new session of autumn and winter work in connection with this Church was formally inaugurated by a Feast of Charity held in the Hall of Worship on Thursday, October 8th. There was a very large attendance. Pastor Bostock, as Head Master of the School, gave an address, in which he gave an account of the work done in the School, and made some earnest appeals to the parents for their full co-operation. Pastor Tilson gave a very earnest address, in which he detailed the opportunities which the Church offered for instruction in Divine things and for the cultivation of charity toward the neighbor. He called attention to the recent anniversary of the birth of our beloved Chancellor, and a song in honor of the occasion was most heartily and enthusiastically sung. He also called attention to the fact that the day upon which they met was the day when the Rev. G. G. Starkey, the newly appointed Editor of Life, was to be married. He asked to be made the medium of conveying to Mr. and Mrs. Starkey the sincerest wishes and most heartfelt congratulations of the Church in Brixton. He received that authority by truly British cheers. The sphere of the meeting throughout was intensely strong and pleasant-a good beginning to a session of much promise. A calendar of meetings in connection with the Church has been printed, which gives evidence of much activity in the study of the Doctrines and the cultivation of social life.
ON Monday evening, October 5th, Mr. Whittington gave a lecture, in connection with the younger members' meetings, on "Gold and Silver Money." Mr. Whittington placed the position of what is known as Bimetallism very clearly before the meeting, and some very interesting questions were asked at the close.
THE CHURCH AT LARGE.
(Last month this heading should have included "Maine," p. 155.)
Massachusetts.-ON September 13th the Boston Highlands Society, of which the Rev. J. K. Smyth is Pastor, concurred in the action of the Brookline Society in inviting Mr. Smyth to assume ministerial charge of that Society, in addition to his present relations with the Highlands Society, for the period of one year.
THE semi-annual meeting of the Massachusetts Association was held in Bridgewater October 8th. The General Pastor, the Rev. John Worcester, gave an address on "The Word as the Son of Man," which will appear in full in the next number of the New Church Review.
The report of the General Pastor showed Samuel Worcester and Manfred Liliefors had been ordained, and that Benjamin Worcester, Thaddeus W. Harris, and Thomas S. Harris had been authorized to preach.
The Ministers' Committee reported that after four years the series of Gospel studies had been finished. Careful consideration had been given to the Divorce laws and to the duties of ministers in regard to parties divorced; also, the Messenger, the best mode of conducting funerals, and the extra parochial work of ministers.
The Missionary Board reported its plans for the opening season in connection with Manchester, Lawrence, Lowell. Fitchburg, Worcester, and Haverhill, all important centres. The promise for progress in Contoocook, N. H., under the ministrations of the Rev. Manfred Liliefors, recently ordained, seemed bright.
Mr. G. F. Stearns read a brief address, reviewing his work as a missionary.
The Massachusetts New Church Union reported through its president that its income had been diminished through the lessening of contributions, probably from temporary causes.
After recess for lunch Mr. Asa E. Goddard, of the Waltham School, presented a full discussion of the subject, "The Bible in the Public Schools," and contested the remarkable position of the Rev. E. D. Daniels in his paper on "Public and Religious Schools," printed in the New Church Review January, 1895, which has already been criticized in the Life. Mr. Goddard advocated religious teaching in all schools.
"The subject of the morning was resumed, certain ministers having been invited to treat of aspects of the subject. The Rev. J. B. Werren spoke of the languages in which the Word was written, their perfect adaptation to their purpose and the need of studying them, and thus of reading the Word in the picturesque form in which it was given. The Rev. Clarence Lathbury then considered the humanity of the Word in its aspects as literature, political science history, and biography."
The elective offices were filled with but few changes.
For the substance and much of the wording of this account we are indebted to the Rev. T. F. Wright in the Messenger.
Ohio.-THE Rev. J. B. Bowers, on September 22d, gave a discourse in a school-house about two miles from Charington, to an audience of about fifty, mostly young people. On September 27th, he preached in the Methodist meeting-house at Kyger, Gallia County. The Methodist minister, who was away at Conference, had been asked previously to announce the meetings for the 27th, but had refused, at which, according to the account in the Messenger, nearly all his congregation were indignant-rather unaccountably so. What puzzles the Editor of the Life to know is, how the minister came to permit meetings which he could not countenance. At the close of the evening meeting, one of the leading members expressed much pleasure, with a hope and invitation to Mr. Bowers to come again.
MR. Bowers has also recently spent about ten days in West Virginia, doing missionary work in the neighborhood of Wheeling, and visiting also Welcome Post-Office, Sisteraville, and Parkersburg.
Indiana.-THE Rev. E. D. Daniels has been unanimously re-engaged by the La Porte Society, with an increase of $200 salary. This will be his fourth year in the pastorate.
Michigan.-DURING September, the Rev. A. F. Frost did considerable mission work in Michigan, making his headquarters at Imlay City. His work included Berlin, Dwight Township, Grindstone City, Goodland, and Flansburgh, and his audiences consisted of both New Church and Old Church persons. "In the region visited there are not less than one hundred New Church people who were benefited by the visit, and contributed generously."
Iowa.-THE General Society of the New Church in Iowa held its annual meeting September 12th and 13th at Lenox Church, near Norway. Mr. Wm. Schloeman was re-
176
LIFE OF THE NEW CHURCH Various 1896
NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF the NEW CHURCH.
TERMS:-One Dollar per annum, payable in advance.
FOUR SHILLINGS IN GREAT BRITAIN.
Address all communications for publication to the Editor the Rev. George G. Starkey, Huntingdon Valley, Montgomery Co., Pa.
Address all business communications to Academy Book Room, Carl Hj. Asplundh, Manager, No. 1821 Wallace Street, Philadelphia, Pa.
Subscriptions also received through the following agents:
UNITED STATES.
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Pittsburgh, Pa, Mr. Wm. Rott, Pittsburgh Agent of Academy Book Room, 426 Wallingford Street.
CANADA.
Toronto, Ont., Mr. R. Carswell, No. 47 Elm Grove.
Waterloo, Mr. Rudolf Roschman.
GREAT BRITAIN.
Mr. Wiebe Posthuma, Agent for Great Britain, of Academy Book Boom, Burton Road, Brixton, London, S.W.
PHILADELPHIA, NOVEMBER, 1896=127.
CONTENTS. PAGE.
EDITORIAL: Notes 161
"The End in Education," 162
The Quality of the New Church (a Sermon) 163
Chaldee and Babylonia 165
New Documents Concerning Swedenborg, II 166
Ralph Mather 168
THE GENERAL CHURCH
The Secretary, Report 170
The Treasurer's Report 172
NOTES AND REVIEWS 172
The New Church Magazine 173
LIFE OF THE NEW CHURCH 175
WEDDING ANNOUNCEMENT, BIRTHS, MARRIAGES 176
elected president and Mr. H. L. Uthoff secretary.
California.-THE Los Angeles Society has now a membership of fifty-five. Financially speaking, it is poor, but in all other respects it has been most flourishing. On Sunday, September 20th, some sixty persons attended the service, which included the administration of the Holy Supper (to forty-three communicants) and eight baptisms (six of which were of adults). The Rev. Samuel Worcester, however, has been obliged to resign the pastorate on account of worldly necessities, and at a farewell reception on September 24th the Society testified its appreciation and regrets. On Sunday the 27th the Reverend Doctor gave his farewell address. For the present services will be conducted by the president of the Society.
GREAT BRITAIN.
London.-THE annual meeting of the New Church Evidence Society was held in the school-room of the Argyle Square Church, October 7th, the Rev. John Presland in the chair. The attendance was small. The state of health of the President prevented his attendance, but his address was read by the chairman. In it he testifies to the general deafness and deadness as to things spiritual existing in the churches. He says that the obstacle to reception of the New Church is disbelief in the Divinity of JESUS CHRIST, and points out the insensibility of the Protestant Churches to their own doctrines on this point. They pray to God the Son, and say that "such as is the Father such is the Son," that Christ is "Perfect God and Perfect Man," and yet they finally prove unwilling to acknowledge Him as Divine. One clergyman, of the Church of England, of great learning and ability, having read the little work, A Cloud of Witnesses, three times, declared that while the chain of argument was flawless, "the nail on which it hangs is loose, namely, the Divinity of JESUS, which [divinity] is impossible, for He possessed no Divine knowledge." "Here is an instance," Mr. Spilling says, "of a clergyman praying to JESUS as God, in the Litany, and using the Confession that JESUS is God, in the Creed, but holding an entirely hostile mental attitude. Why should we wonder at the ineffective character of New Church Evidences? . . . New Church truths fails, then, not from any want of strength, but from the state of the Church and the world." He closes the address with an exhortation to labor for the giving forth of the doctrine of the Divine Humanity as the key which opens the entire series of chambers contain in the Divine Treasures.
In the Report from the Section on Periodicals and Books of Reference, among the instances of unfriendly and unfair utterances relating to the New Church which received corrective attention from this section of the society, was one by Professor J. P. Mahaffy, of Trinity College, London, who in a lecture reported in the Christian Commonwealth, February 20th, alluded to the Swedenborgians as a modern instance of "an evil and adulterous generation, not indeed looking for a sign, but as accepting worse evidence for better, obscurity for clearness," etc. Called to account by the Secretary of the Evidence Society Professor Mahaffy wrote explaining that he had meant to confine his characterization of the heresy of Swedenborgianism, and such "new interpretations of Scripture," to error of intellect, not implying depravation of the will. According to the Professor's permission this letter was sent to the
Christian Commonwealth, but was never published, receiving only an inadequate and tardy editorial reference in reply to the Evidence Society's reminders.
A somewhat remarkable correspondence carried on in The Record (Church of England journal-February, March, and April), is noticed elsewhere (page 178).
The Provincial work of the Society has been carried on during the year in the usual manner. Tracts were furnished to those of the corresponding members who showed a desire to cooperate in promoting a knowledge of the teachings of the Church. As a result of the special work of this Section of the Society, the way was paved at Brighton for the delivery of three lectures there by the Rev. John Presland. In the year 1887 this Section instituted an inquiry as to the extent the reading public avail themselves of the books and magazines supplied to public and other institutions. During the pest year this inquiry was repeated in more extended form, with encouraging results. Out of 543 forms sent out 376 replies were received. Only 71 librarians, out of the 376, are able to state the probable number of readers. "The average, over the whole, is about 16 per annum." The work much the most in demand is Heaven and Hell, and the Writings are much better read than collateral works. The Scotch people make the best reports although out of the 44 preeminently gratifying ones of the list 26 are from London libraries. The Guildhall Library issues over one volume per day, but the Mitchell Library, of Glasgow, report not less than 500 issues per annum, and that the readers apply again. For very interesting particulars concerning these replies of librarians the reader is referred to Morning Light for October 17th, from which this account is taken in condensed form.
General Section (IV) during the year "has continued its work of attending lectures and meetings that are calculated to afford an opportunity for presenting the light of the New Church." Sundays in the parks, where open-air lectures are frequent, receive especial attention. On one occasion a gentleman of very liberal views was presented with a tract. He later wrote that he was very sorry that any one should jeopardize their salvation by believing such heresy, and he publicly reviewed the tract in Finshury Park. But while he strove to show the wickedness of not accepting the early chapters of Genesis as literal statements of fact, he confessed that the spiritual interpretation was very beautiful. He thus assisted to advertise the New Church, and gave the Society's representative further opportunity of speaking and distributing literature.
The Treasurer had the novel experience of reporting a balance (L9) in place of the usual deficit.
The Rev. Lewis A. Slight was elected President for the ensuing year, and Mr. Spilling, Vice-President-receiving the sympathy of the Society in his ill-health.
Speeches were given by the Chairman, the Rev. Lewis Slight, and Mr. Storry Deans, the last-named gentleman recommending Newchurchmen to take a more active part in public life as a means of making known the New Church. He instanced one Newchurchman who had been made a member of Parliament, and held him up as an example; but also observed that he had done his best to prevent that gentleman's return to Parliament, as he belonged to the opposite school of politics.
Camden Road.-ON September 16th a meeting of the Camden Road Society was held to say farewell to Mr. and Mrs. Eby, previous to their departure for America, and it was marked by most unqualified expressions of appreciation of the services of he retiring pastor and his wife. In responding Mr. Eby thanked the Society for the loyal and hearty way it had supported him in the trials incident on entering a new position and from illness in his family, and further, for their intelligent appreciation of his efforts.
Paisley.-THE arrival of the Rev. Louis Scheck, the new pastor of the Paisley was suitably recognized at the opening meeting of the Mutual Improvement Society, on September 21st.
WEDDING ANNOUNCEMENT. 1896
MR. and Mrs. John Pitcairn wish to announce the approaching marriage of Miss Arretta Newhardt to Mr. Adam Doering on Thursday evening, December 10th, at half-past seven o'clock, in the chapel at Huntingdon Valley. Reception to follow at Cairnwood.
NOTES Editor 1896
New Church Life
Vol. XVI, No. 12. PHILADELPHIA, DECEMBER, 1896=127. Whole No. 194.
EDITORIAL.
THE young-and for that matter, the adult-need to learn to distinguish among feelings and emotions in order to separate and reject those which are merely natural and thus evil, for the life of the natural man in itself is only evil. How natural it is to favor and justify one's feelings! They come so spontaneously! To indulge them seems the very freedom of life and so gives gratification, though this is often not recognized as such when the emotion is a violent one-as anger. Yet anger, like every other affection, gives a certain delight. How often one hears the exclamation, "He made me angry," and the tone and manner seems to add, "and how inexcusable he is, and how glad I am that I am angry, and how I would like to make him feel the effects of my anger." But to say, "He made me angry," is to confess to having given to another the power to excite evil in us, for anger is of hell, not of heaven. It is hell which has made us angry by exciting in us some unregenerate love which we have yielded to and not resisted.
How natural it is, too, to justify and confirm ourselves in grief, as if it were holy-especially grief in regard to our evils which seem to have overpowered us and left us hopelessly lamenting. How easy it is to confirm such sorrow,-in a manner, to sanctify it! "Why shouldn't I grieve over so evil a state?" But that this is as wrong as it is useless-nay, because it is useless-is evident from the fact that it paralyzes use, the only real healer. Up and be doing! Then the feeling that shakes and masters us will lose its power. Sorrow has no just claim on the heaven-seeking souls, for she is the handmaid of Sin, and when we enshrine her we unconsciously turn our worshiping faces toward her dark distress. But Joy is the handmaid of Charity. Let us seek to take her by the hand and go forward.
THERE are many Newchurchmen who most sincerely believe that the New Age is drawing together the men of all creeds into a universal brotherhood, which shall he one as to essentials of faith; and that by the recognition of this, and the practice of Charity, they will eventually come to believe alike in detail as they now do as to generals; and that that state of complete unity will constitute the New Church. This presupposes that the general state of mankind, including of course the Old Church, is one receptive of truth,-that the general state is one of affection of truth. Now, this idea would not obtain to such an extent if it were understood that the state to which the New Church Doctrines could be revealed safely-i. e., without dire profanation and the destruction of men-was necessarily a state of complete divorce of will and understanding. This state makes it possible for heavenly good to appear on earth representatively in a fullness and perfection not possible in the Churches that have gone before. Now as never before can the most interior celestial things of the Church-the sublimest truths concerning the LORD and heaven-he presented in ultimate, scientific form, so as to be grasped by the natural rational, and this without the will being affected by the good within the truth. Nevertheless, because truth is the form of good, man as a spiritual being may appear to come into very interior states of good by accepting the form of truth and by appearing to apply it to life, even when wholly untouched by the genuine love of truth. Thus he may affirm the teachings concerning the Divine Human, and may externally practice the laws of Charity as prescribed in the doctrine of the New Jerusalem-all from his understanding, without being touched as to his will. In such case he would not really have any perception of the living truth within the Doctrine-only knowledge, which would fade away like a breath when he came into his own state of life, in which thought must agree with the love. Nevertheless, in the meantime his life on earth would apparently embody truth and manifest good of a quality and degree of excellence corresponding to that of this crowning revelation of interior truth. His life would be a type of heaven, but only a type-not a receptacle-only a beautiful effigy and counterfeit, empty and dead within. This is not the state of profanation which makes man an "It" (D. P. 227), for the will has not been touched nor any genuine good appropriated only good in form destitute of its life, which is affection Something like this is the quality of much of the intelligence and good works of the present day,-a beautiful but lifeless shell, which becomes infilled and living only with those who have some affection of truth.
This apparent spirituality, made possible by the revelation of interior truths in a natural rational-or doctrinal-form, is now permitted, because only thus could the external of man be brought at all into order and he be brought into a capability of being affected by truth, so destitute of interior good has the world become. The affections which are awakened by such truth in the understanding, although merely external and worldly at first, may gradually be bent to good by the substitution of other and less corrupt ones, and thus reformation be effected. But that very same external will be productive of genuine good with him in whom is some salvable state of affection; with those lacking that it will serve only to cloak an evil appearance with a goodly outside. Hence at this day-as in no preceding age-enlightened selfishness is able to produce a false heaven on earth, which, however, will deceive only those who, from one cause or another, are unwilling to look below the surface. Invention, luxury, culture, industrial, social and ethical reforms-all mean no more than that man by such means maybe brought into communication with orderly, external spiritual conditions which may-if he be docile-become Providential means to interior reform and growth.
EDUCATION AND FREEDOM.
INTERIORLY to understand the subject of education is to understand man, his spiritual formation and his government by the workings of Divine Providence; thus it is to know not only man but also God, for it is in God's workings with man that He reveals Himself.
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Education is the completion of creation; but in the usual and more restricted sense, it is the science and art of training the young, and by it is meant only that part in the Divine formative work into which human agency is permitted to enter. In order that this may become a simple instrumentality in the hands of the Divine Former of man there must be a constant looking to the Divine End which is the soul of the work-the end of conjunction with the LORD. This end was dwelt upon in the editorial of last month, following one of the month before, which treated of what education is not.
Now we come to consider how the human educator's efforts co-operate in the work of preparing for conjunction on man's part by the nurture of human freedom in the child. For the preservation of freedom is the complex of man's welfare, since all the LORD'S blessings of, life and faculties of life constitute, in one term, freedom to live from the LORD.
True freedom is to live from the LORD; for in Him is Life, and peace, joy, and eternal happiness. But this life cannot become man's except by his freely choosing it; therefore there must be the possibility of the opposite choice. He must receive and perceive not only the influx of life presented for his appropriation, but also the influx of death, which is only the perversion of life. The proprium is death, yet it is necessary as a basis of reaction from which there can be a free choice of life. Man must feel both in order that he may be in equilibrium to choose between them-to turn himself to one or the other freely. Equilibrium, then, is only a semblance of freedom, in that it enables man, when in it, to choose freely either the true freedom of heavenly life or the false freedom of infernal life. Of equilibrium we can predicate, not freedom but free determination; for from it man determines his course. The LORD yearns to introduce man into true freedom; but it is according to His own Order that this cannot be done except freely on man's part-that is, from that semblance of freedom called equilibrium, wherein the two opposing forces are each outside of man, one of which can become his only according to his free-determination. This familiar teaching is dwelt upon here because it must be kept well in view in considering the educator's part in the formation and preservation of freedom.
It is plain that man cannot really impart or contribute to freedom; for freedom is life. The human educator is concerned with providing conditions which shall be planes receptive of life, forming receptacles or organic forms into which heavenly life or freedom may descend. It is to be of his care that the impressions made on the senses of the child, and on the thought arising from the senses, be such as are calculated to "open the organical vessels of the external man" so that they will "receive the influent light of the internal" (A. C. 1563). The educator, then, nurtures freedom only in the way of preparing the way for heaven to enter with its freedom, and by removing obstacles and things inimical.
Environment.
A question arises here, as to the effect of environment upon the future man, which has troubled so many and has given rise to so many errors, owing to the fallacious appearances that invest the subject-that it may be best to give some consideration to its difficulties. The, question amounts to this: Can or does environment, or the conditions thrown around the child in education, determine its character, or decide its final quality? In other words, does environment qualify freedom of choice? What amounts to an affirmative answer to this question is held by some well-instructed Newchurchmen, as is evidenced by an article that appeared in this journal in the August number of last year, entitled "Heredity and Environment." The fallacies of that paper seem to the Editor so serious that, putting all other considerations aside, be deems it his duty to point out what he believes to be grave errors of doctrine therein. Thus meeting actual states of thought on the subject as actually expressed, there and elsewhere, seems likely to give definite and practical quality to the discussion.
To quote from the article referred to: "We all influence one another's destiny. We do not determine it in the first instance, but we do influence it so largely that in the work of salvation, carried on by the LORD by media that exist in the world, the surroundings must be taken into consideration as essential elements. To speak of the determination of character as 'not a question of environment at all,' is an error." The allusion is to the position advanced in an essay in the New Church Magazine.] "It is unquestionably true that 'every human being . . . has the best environment possible from the point of view of his eternal future consistent with the preservation of his freedom of will, and that of others.' But the same may be said with equal force of hereditary inclinations. And as his yieldance of his freedom of will is influenced to a great extent by his inherited inclinations, so it is also influenced greatly by his surroundings."*
* To this the Editor would reply that we do not influence each other's destiny. The LORD makes the destiny of each dependent on his free-determination, which faculty is the sum of all the influences that are brought to bear upon him, and these are so governed by the universal and particular operation of Providence that perfect equilibrium results, whence is free-choice. "Character," as meaning the quality of life resulting from the use man makes of his opportunities (including his inherited traits, his instruction, and his spiritual and material surroundings), is not determined by environment. A man's "yieldance of will" is due not to "influences" of any sort, but to his exercise of his Divinely protected, impregnable freedom of determination.
All investigation of this subject should start from the universal teachings we have concerning the LORD'S unremitting care to preserve freedom as the apple of the eye, as being essential to man's humanity; the teaching that free-determination in spiritual things is given to man and never suffered to be taken away from him so long as he lives in this world; that to every one is given freedom and rationality, which becomes real freedom and rationality if be shun evils as sins (D. P. 96-99); and that free-determination is essential to man's faculty for conjunction with the LORD (T. C. R., Chapter on Free-Determination). No argument or application of other passages, tending to controvert these fundamental teachings, should be entertained for a moment. To undermine them would be to undermine all the teachings concerning the quality of God's mercy, love, and justice.
Every man is born a faculty of life-that is, a faculty of becoming a form of some heavenly love, which is heavenly life. Since love, or life, is free it is the object of the Divine Providence that man should be formed into a receptacle of life by becoming first an organ of free-determination. Man first begins to really live when he begins to choose spiritual freedom. His ability to do this depends upon the faculty of rationality; therefore after the first stage of man's formation, the formation of his body, comes the second stage- the forming of the rational. When this is reached at adult age-man begins to decide for himself as to the things of spiritual life.
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He then chooses either the true freedom of heavenly life or the mock freedom of infernal life. If he elect for heaven he enters the third stage, the formation of a living soul or temple of God; and the perfection of all three stages progresses simultaneously.
In both of the two prior stages we have the same order-and the same object: the Divine Life flows into created substances, and out of them creates forms whence may arise faculties which in their sum and fruition are first natural, then spiritual, life. Now all those conditions and influences-such as hereditary tendencies, affecting spheres, examples, teaching, etc-which are brought to bear on man up till adult age-and which tend to mold character-are all so many instrumentalities in the hands of Providence to bring about at adult years a balance of forces, with each one just such as is adapted to his particular capacity, or quality of love; the power of the opposing forces will vary as genius varies-but they will always be balanced. Hence environment does not influence the final decision but only contributes to the faculty of deciding. Influences do exist, of both kinds, but under Providence they are balanced, leaving man as free to move as if he were not influenced at all. Here is the true fore-ordination. The LORD foresees man's choice and fore-ordains just such environment as will give him freedom of choice according to the best he is capable of. Not all men are capable alike, except that all are capable of salvation. The LORD'S gift of free-determination to man is absolute, and entirely unhampered by the limitations of the means which He sees to be best-infinitely best-to effect His end. The LORD uses finite means, indeed, which are necessarily imperfect in themselves, but His work is nevertheless perfect. The educator who can rise into the sphere of this truth will not find it hard-after doing his best-to leave results to the LORD. He must act as conscientiously as if the appearance were real, that the work given him to do is essential; but he must not dream that his failure can limit the power of the LORD'S mercy. He is responsible for doing his duty but not for results. It must be borne in mind that after nature, man, and the inhabitants of the spiritual world have all contributed their part to the formation of a human mind the final result is in the hands of Providence, and may be summed up in the term "free-determination in spiritual things."
The article under review certainly tends to a different conclusion, and cites the statements concerning the offspring from certain violations of the conjugial (A. C. 828; S. D. 2710); concerning the effect of heredity upon the Jews (T. C. R. 521, etc.); and concerning the good effect of heredity upon the children of parents who shun adulteries and love marriage; apparently with the intent to show (in the first two cases) that inheritance, especially when accompanied by such environment as surrounds the Jew, is capable of "overruling all the efforts that are made on the part of heaven in the storing up of remains in infancy" (New Church Life, p. 119) (that is, capable of overturning free-determination), and in the third case, that the efforts of the parents toward regeneration do affect the child's eternal welfare, to an extent which is equivalent to giving to man a share in effecting salvation. To such conclusions do such positions as to freewill often unconsciously lead the thought.
Keeping in mind the caution not to entertain any question of the teaching that every man can be saved, by virtue of free-determination in spiritual things, let us examine more particularly the points just cited. In connection with the first we will hazard a personal deduction which may or may not be a correct explanation of what is confessedly a profound subject,-the reason for the early death of certain infants.
First, this: Providence, as stated above, acts differently with each individual in preserving equilibrium. Different men are the forms of different loves-good or the opposite according to the use they make of free-will. The faculty of free-determination must have its seat where the opposing forces meet and affect man, who then is in freedom to elect in favor of one or the other. This seat must be that of his conscious life-that is, the natural degree, where sensation and conscious thought reside. If by inheritance the ultimate vessels of that I degree be too disordered and perverted to permit of a reception of influences from heaven sufficient to balance those from bell, may not the child's removal to the other world be a permission in order that, freed from the corporeal's overpoweringly evil tendencies, the natural degree belonging to its spirit may come into equilibrium-a fit vehicle of free-determination? This, we think, may suggest an application to the doctrine concerning the offspring of deflorators-that their removal to the other world is in accord with the teaching just enounced, that the environment of every one is providentially ordered with a view to preserving free- determination. With those children who grow up on earth we must conclude that there is no such necessity, but that if they become evil it is by the abuse of free-will and not by lack of it.
The same principle obtains in regard to the Jews. If they grow up to adult life and are not saved, it is their own fault: they may indeed be unable to enjoy the benefits of the Christian religion because of hereditary opposition (T. C. R. 521), but they certainly are capable of sufficient amendment to keep them in a salvable state until brought into a teachable state in the other life, where, like the Gentiles, they may be instructed. To them, in their low estate, equally as to the more happy offspring of regenerate conjugial consorts, equilibrium means the ability to be saved. No one of truly humble heart will be too eager to understand, still less to question, the Divine dispensations by which some men are assigned to the higher seats at the wedding-feast of the heavenly kingdom, while others seem fitted only to be door-keepers.
The statements in Conjugial Love, n. 142, 202-5, and Apocalypse Explained, n. 1002, concerning the transmission of a conjugial heredity into the offspring of those who are in love truly conjugial, surely do not indicate for the parent any determining influence upon the eternal fate of that offspring. They are rather a reason for thankfulness that the Divine Providence deigns to make use of men not only in His creation of natural bodies, but also in imparting to His creatures the faculty of freedom to choose spiritual life.
The writer of the article under consideration says, in conclusion: "The last analysis of the question of the choice of good or evil would lead us to the determination of the origin of evil." Here, it seems to us, he unconsciously reveals the underlying thought of those who get into difficulties on the subject of free-will: they would analyze and resolve free-will into its original elements, and discover its causes. But they seek for that which is not. The only cause prior to free-will is the LORD Himself. It is as fruitless a search as to seek the source of the life of the body by analyzing its parts, or to investigate the reasons for the creation of any given individual. The forms in which the LORD clothes His blessings and operations may be susceptible of human analysis, but the gifts themselves are not: they are the good-pleasure of the Most High.
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While the truth teaches us that freedom is in Divine and not in human hands, men nevertheless, acting from conscience according to the appearance, should guard the freedom of the neighbor as they would his property, his honor, or his welfare in any form. For the Divine law concerning the neighbor, when accommodated to the plane of natural life, and its appearances, takes the form of the Command, Thou shalt not; and this, although in an interior view man cannot do the forbidden things even if he wishes. He cannot inflict upon the real man-the soul-the evils expressed in the willingness to kill, to steal, to bear false witness, etc. Whatever harm man may appear to do results in actual harm only to himself, for there alone (through free-determination) has the LORD left him any arbitrament. When we keep the Commandments and thus come into order on the plane of appearances, we are prepared to rise above appearances into the sphere of the Divine Love with its heavenly realities of love to the LORD and to the neighbor. But if we remain in the mere appearances of the senses and ignore the LORD and His gift of free-determination-if we give ourselves up to the delights of the world and the senses as being the only good, shifting the responsibility of the inevitable evil consequences onto the LORD, we deny the existence of free-determination, and ascribe the origin of evil to Him who is Good itself.
The intelligent reader will find it not difficult to apply what has been said to the work of the educator as it deals with all the influences for good and the safeguards against evil which he is privileged to throw around the innocent, receptive vessels placed in his charge; or if we have not made the connection clear our invitation of last month has pointed out how to "bore deeper" for the water which as yet perchance may not satisfy.
NEW CHURCH A PERFECT CHURCH Rev. ALFRED ACTON, A. B. 1896
He that walketh entire, and doeth justice and speaketh the truth in his heart.-Psalm xv, 2.
THESE words are the response to the question contained in the first verse of the fifteenth Psalm, JEHOVAH, who shall sojourn in Thy tent who shall dwell in the mountain of Thy holiness? by which is signified, that in what follows, teaching is given concerning Him in Whom is the Divine Love of the Divine Good,-Who sojourneth in the tent of JEHOVAH,-and the Divine Truth of the Divine Good,-and dwelleth in the mountain of We holiness. And, since it is only the LORD in His Divine Human Who is the Divine Good and the Divine Truth, or in Whom is the Divine Good and the Divine Truth, it is manifest that He it is Who is described as The Man that walketh entire.
By "walking" in the Word, life is signified; for walking is for the sake of progression to something which is desired, thus to some end or purpose; and in the spiritual world, such progression makes the states of man's life, leading to the ends which he loves. Therefore in the World of Spirits there appear before every spirit ways or roads leading to that society-either of heaven or of hell-with which his love consociates him. It is from this spiritual fact, or this fact of spiritual life that many correspondential expressions have been received into common speech, such as "walking uprightly," "walking fearlessly," "walking honestly," "walking in the law," the "walk" or "way" of Life, and many others.
In the verse under consideration, "walking" is qualified by "entire," that is, "whole," "perfect," "without spot or blemish;" and the expression "that walketh entire" is explained by what follows, that doeth justice and speaketh the truth in his heart, by which is meant the doing of good and the thinking truth, or, the being in good and truth, and, when it is predicated of the LORD, the being in Divine Good and Divine Truth; hence he that walketh entire means He Whose life is perfect, spotless and blameless, consisting of deeds of Divine Good and speech of Divine Truth.
The LORD in His assumption of the Human, was indeed The Man who walked thus entire, thus perfect. All His deeds were of Justice from the Divine Good within Him, and the whole speech of His mouth was the Divine truth of such Good. And by His perfect life from the Divine Good and Truth within, He resisted and conquered the hells, rejected the infirm Human, and became the Divine Man in Whom JEHOVAH is forever and immediately present with all who approach him. It is from such perfect life of justice and truth that it is said of the LORD that He sojourneth. in the tents of JEHOVAH and dwelleth in the mountain of His holiness.
It is true, that when the LORD came on earth and underwent and conquered in temptations, even to the last and most bitter of them, He became the Entire Man in whom was conjoined Divine Good and Divine Truth. Nevertheless He was not so manifested to the Church, which He then established; or, to speak more strictly, men at that time were not in such a state that they could see clearly that in the LORD JESUS CHRIST was the Divine Good and Truth; still less could they see the Divine Good and Truth Itself in Him. They believed that He was God made present with man, but their understanding and perception of this was very obscure. It was necessary, in the Divine wisdom, that the black clouds of night should gather still darker and more threateningly over men before they could be at once and forever rent, and the Glory of the LORD be revealed-Glory which comes only from Divine Good and Divine Truth. It was reserved for the New Church to receive the revelation of the LORD as the Entire and Perfect Man, doing justice and speaking the Truth.
To the New Church, in His revelation of Himself to her, the LORD, for the first time since the creation of the world, appears as He whose life is entire, in Whom is manifest before the very eyes of man, Justice and Truth. And such appearance makes that Church an entire Church, a Church in which men can, if they will, see the LORD and from Him become entire, doing justice and speaking truth from love.
The LORD also appeared to the Most Ancient Church as Divine Good, and from Him the men of that Church had perception of Divine Truths; but their reception of the LORD was relatively obscure to that which is now made possible to the Celestial man of the New Church, to him who will suffer himself to be regenerated by the LORD in mind and in heart. The Most Ancients saw, as it were, in a dream. Their state was one of the innocence of ignorance. Hence, they received the LORD; but, because they had no actual knowledge of evils and falses which oppose such reception, their reception was like that of children with respect to their parents. They saw the LORD, and they did not see Him. They saw Him, because they were in the order of their life, and were in ignorance of aught else; but they did not see Him from the wisdom which, from a view and rejection of the opposite, discriminates and chooses.
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Hence, they saw Him with the eyes of their spirit, but not with the eyes of their body except correspondentially. From this we can understand two statements in the Writings, which are apparently conflicting. One, that the men of the Most Ancient Church worshiped the LORD under a Human Form, and were hence in superior wisdom; and the other, that the men of that Church worshiped an invisible God with whom there is no conjunction, and that the New Church is to excel the Most Ancient Church in Wisdom and Perception.
But in reflecting on the different manifestations of the LORD to the Churches, we must ever bear in mind that there is no change in the LORD. He is, was, and will be, ever the Same. The change is in man's capacity of seeing Him. Thus, when men became so sensual that they would believe nought save what they could touch, see and hear with their bodily senses, the LORD in His Mercy revealed Himself in a Form adapted to their comprehension; but it was the same LORD, the God of Abraham, of Isaac, and of Jacob, coming down, as it became necessary, to save even the lowest; as He himself says: I came, not to bring the righteous, but sinners to repentance.
Properly speaking, the Celestial man, he who, by temptations, has so far received the LORD'S good and truth as his life that he may be said to be entire, is the only one in whom is the New Church. Of him alone can it be said, that he walks entire, doing justice and speaking the truth; that his life is perfect, a life which consists in a will of good from the LORD and an understanding perceptive of Truth. Not that any man is in himself perfect or entire, but the Celestial most fully receive the LORD as the perfect Man in whom is all Justice and Truth. From constant and loving meditation on, and perception of, the doctrine concerning the LORD, they acknowledge more humbly than all others, that of themselves they are nothing but evil; hence, in them the perfect Life of the LORD is most fully received and active for the performance of uses for the salvation and eternal happiness of man.
This state of Celestial life and regeneration is not only the state which properly constitutes the Church, but it is also the only heavenly state. Before the LORD came on earth, there was only one Heaven, the Celestial; all who could not enter that heaven, were kept in the world of spirits, because they could not receive the Divine directly, but only through the Celestial Heaven; and until the LORD came on earth and made His presence immediate with them, such influx was not powerful enough to conquer the evil spirits who kept them in bondage. And even after the LORD had come, and from such spirits had formed a spiritual heaven, a heaven accommodated to their state of life,-even then men who entered the World of Spirits afterwards, could not be elevated into Heaven. From their very life they could not associate with the Celestial nor with the Spiritual Angels, and their reception of the LORD was not sufficiently interior to impart to them the strength' of Divine Truth requisite to lead them forth from hypocritical spirits who, by apparent holiness, kept them under subjection and in torment. It was only after the perfection of their preparation, when they were ready to receive, when the LORD in His Second Coming revealed the Glory of His Human, when He became wholly manifest as the Entire God of Justice and of Truth,-it was only then that these spirits could so far receive Him and learn of Him, as to suffer themselves to be formed into a Heaven, it was only then that the evil by their, as it were forced, rejection of the LORD'S so manifest presence, could be judged and removed into hell. And then the LORD from His infinite Divine Mercy, not only saved such spirits as could be formed into a heaven of obedience, but also all who would at all acknowledge Him howsoever obscurely, yea even those who were unfit to enter Heaven, and could abide only at its outskirts. He became entirely present with man, so that not only the Celestial,-those who fully received Him,-but all who were in the least endeavor to follow Him, on whatsoever plane, could approach Him and He be immediately present with them to bring salvation.
It is thus that, the LORD now appears to His New Church, the Crown of Churches, in which He invites all, yea the lowest sinners, to Heaven; in which He points to them the way, and holds out to them the strong and helping hand. All can now receive Him, and all can, according to their reception, according as the LORD is in them, become entire, doing justice and speaking the truth in their heart.
O LORD who shall sojourn in Thy Tent, who shall dwell in the mountain of Thy holiness? He that walketh entire, and doeth justice and speaketh the Truth in his heart.
The evils into which we are all born, which we are ever prone to confirm and multiply,-these evils alone prevent our receiving the LORD as He has so graciously revealed Himself. The evil spirits with whom such evils associate us, ever strive to lead us to confirm them by fallacies and falses, tempting us either to twist or pervert the truth, or in our heart to neglect and deny it. It is from this state of evil in the will and false thence in the understanding, that the LORD would deliver us, so that our life from being unhealthy and diseased, may become whole and sound. For this end, He has revealed Himself as Divine Truth and Good; for this end He teaches us, in the words of our text, how we are to receive Him in His Coming, that we may become true members of His Church and be there prepared for Heaven.
O LORD who shall sojourn in Thy Tent, who shall dwell in the mountain of Thy holiness?
Who shall abide in Heaven in Thy Divine Good and Truth?
He that walketh entire and doeth justice and speaketh the truth in his heart.
The entire, the whole, the perfect man, he who doeth justice, and in his heart speaketh the truth; he it is who receives the LORD and is of His Heaven and His Church.
To do justice is to will justice or good, for what a man wills, that, in intent, he does; and since no one can will good but the LORD, therefore by doing justice is meant the reception in the will, of the Divine Good or Justice. This reception takes place when man shuns the obstacles (which are his evils) that stand in the way. For the LORD is ever knocking at the door of man's mind, ever urgent to be received; and all that is necessary for man to do is to open the door, to open his mind to the LORD by the removal of that which keeps it tight closed. In proportion as man shuns evils as sins, in that degree he does justice or good, for in that degree the LORD enters and implants good within him.
To speak the truth in the heart is to think it from the will, for what a man thinks, that, to all intents, he speaks.
These, then, are the two things necessary for the perfection of man's life, that he may "walk entire," "the shunning of evils and the thinking truth from the will." They are the two universals of regeneration, and hence they are given in the words of our text, which are the first and universal description, in this Psalm, of the men of the Church. The following verses of the Psalm contain the particulars of this universal.
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They are two and yet they are one, as Good and Truth are one. For to think truth in the heart, is to; think it from the interior thought, which is the thought of the will; if then the will be evil, the thought will partake of its quality.
Every man has an interior thought and an exterior thought. The interior thought is his thought when alone and in full freedom, the thought in which he delights. The exterior thought is thought from the understanding. The one is thought from within, the other from without. The one is the thought that is manifest to the angels, the other the thought that is manifest to men. All of us can think truth from exterior thought, and, as members of the New Church, we all do so, more or less. Every week, and during the week, we hear it preached and taught, daily we read it in the Writings of the Church, and often talk on what we have learned or read, and think as to its truth or as to our understanding of it. We may study it with care and labor and research, and preach it with zeal. But all this, while useful and important, is not sufficient. It is necessary that we examine whether we think the truth in our heart, whether we think of it with affection, whether we think of it when alone, and then, with delight from the end of receiving it into the life. And this examination will lead us to see whether evils which from within reject all truths, have been shunned or not. It is important that we reflect on this examination of our thoughts from the heart, that is to say, of our thoughts from delight; it is the key to the whole work of self-examination. He who contents himself with thought which he gives the truth when he hears or reads or talks about it, nor reflects further upon it in the secret of his quiet meditation, and for the sake of his own life, and thereby fancies himself a believer of the truth, a member of the Church, is greatly mistaken. He lulls himself into an apparent, but false calm, from which he is only awakened by misfortunes and unhappiness, as he calls them, but which are permitted by the LORD, that no opportunity may be lacking for him to see the necessity of applying the truth his life, that he may think it in his heart.
We must be true to the truth, be faithful and sincere to that which, as members of the New Church, we profess; and in the delight of truth, in the thought of it, we will grow more interiorly. For as man shuns more interior evils, so the LORD enters with more interior goods, from which, as from his heart, man speaks, that is to say, thinks and perceives more and more interior truth; until, if he will progress so far, his shunning of evil becomes horror and loathing of it; his deeds of justice, acts from Celestial love; and the speech in his heart, interior perception from Celestial love; and he himself will be received into that Heaven whither it is the ardent will of the Divine Love that all should go. He that walketh entire and doeth justice and ice eth the truth in his heart.
The way to heaven is open to all who will to enter therein, yea to the highest heaven. For the LORD has, revealed Himself wholly and perfectly, so that all can see and receive Him, and all can progress into more interior reception and acknowledgment of Him,-that from His Divine Good, they may become perfect according to their capacity. The LORD invites all men to thus receive Him, saying "Be ye perfect, even as your Father who is in Heaven is perfect."
May it be the prayer of our heart that He lead us to choose the Heavenly way, and sustain us therein. Amen.
CHALDEA AND BABYLONIA 1896
II.
THE CHURCH.
IT is a circumstance worthy of notice that Chaldea generally occurs in the list of countries of the Ancient Church repeatedly given in the Writings, whereas Babylonia is always omitted. The names of both countries, as well as of their inhabitants, wherever they occur in the Word, have an evil signification. The worship of both was holy in externals, but internally profane. The worship of Babel was defiled by the adulteration of good, that of Chaldea by the profanation of truth.
The following teaching will make this distinction clear. We read: "Goods are adulterated which are applied to evils, as the good of love to the LORD applied to the loves of self, and the good of love to the neighbor to the loves of the world" (A. E. 1099). "Such (i. e., Babel) want to domineer through religion over the souls of men, thus over their very spiritual life, and make use of Divine things as means." They desire to be worshiped as gods, deny at heart the Divine, and constantly aspire to higher places (L. J. 54; A. C. 10,412). To do these things is to adulterate good, especially when such things are confirmed by teachings from the Word perverted; for spiritual marriage is the marriage of good and truth, from which it follows that spiritual adultery consists in the adjunction of falsities to good; and truths from the Word by perversion become falsities.
The profanation of truth, on the other hand, consists in destroying truths by means of falses, also in professing truths in externals, but internally to deny them (A. E. 514; A. C. 9828).
Thus the distinction is an essential one. The adulteration of good consists in defiling the good of the Church and of worship by applying them to evil ends, and in making these ends to appear to be matters of religion, thus of conscience. This is meant by immersing good in lusts, and mingling things profane and holy (A. C. 998-1003).
The profanation of truth similarly consists in confirming evil ends by truths from the Word, but the ends are not so interior. They refer to the love of the world, as will be shown later. The form of worship meant by Chaldea had such ends in view, but although evil, they were not so grievous and damnable as the former. The difference between the two kinds of worship was as the difference between what is diabolical and what is satanic.
Now the reason why the land of Chaldea is still counted among the countries of the Ancient Church, although such perverted worship prevailed there at one time, is clearly this, that Chaldea was at first in an orderly state. The Church was there, and the Chaldeans had the Ancient Word through which they possessed the knowledges of interior things, and although in the course of time they began to think that the mere possession of knowledges constituted wisdom, they no doubt continued for some time in a state of integrity before those profanations of truth began to prevail which ultimately destroyed the Church with them. There is little said about the better state of the Chaldeans, beyond the fact that they cultivated the science of correspondences, and that the Ancients, among whom the Ancient Word is still in use in heaven, were partly from Chaldea (S. S. 21,102.) Thus the Chaldeans, like "Chain," although generally spoken of in an evil sense, evidently performed a great use to the Ancient Church, which became a means of salvation to many.
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Babylonia, on the other hand, is never favorably spoken of in the Writings either directly or indirectly. This, however, does not imply that there were no remains among the Babylonians, but what remains there were were evidently so few as not to affect the bulk of those who belonged to that religion. The following statement is all the light we have on this point:
"The Church consisting of such is, in its beginning, not the same as it becomes in process of time. In the beginning they are as it were in zeal for the LORD, for the Word, for love and faith, and especially for the salvation of men. But in that zeal lies concealed the fire of dominion, which in process of time as dominion increases, breaks out, and in the degree in which it comes in act, the holy things of the Church become the means and dominion itself the end. When dominion becomes the end then the holy things of the Church are applied to that end, thus to themselves. And then they not only make the salvation of souls of their own power, but also appropriate to themselves all the Divine Power of the LORD, and when they do this, they then pervert every good and every truth of the Church, thus profane the holy things of the Church. These are Babylonia" (A. E. 1029).
These words, indeed, describe the state of Modern Babel, but all the teaching on the subject shows that Ancient Babel was internally similar, and in many respects externally also, as will appear in the following. Nevertheless from the above description we may infer that in the beginning at least, when its real end was kept in the background and was known only to the initiated few, many of the more simple-minded, deceived by the apparent zeal and holiness of its leaders, may have innocently supported it, and put their own construction upon its teaching. But as such an internal defiles everything of the Church with man, and the LORD constantly endeavors to save man from profanation, Babel was destroyed in its beginning. It lost all understanding and perception of spiritual things, and its worship was turned into idolatry. Its beginning is described by the City and the Tower whose head was to be in heaven; and its destruction by the scattering of those who built them (L. J. 54).
The statement that Babel came to a speedy end must not, however, be understood to mean that the worship and organization called Babel ceased with the Church. This continued as an idolatry ages afterward. But the destruction of the Church was complete; and those who were instrumental in bringing about such a change must have done as Modern Babel did; they must have withheld the Word from the people, for one of the aims of those who are meant by Babel is to "vastate the Church by holding back all men from the knowledges of good and truth (Ps. xliii, 14; A. E. 514), "Babylon is suddenly fallen and destroyed. How is Babylon become a waste among the nations!"
The extant remains of Babylon show that the fatal change must have taken place in prehistoric times, for all the inscriptions, many of which are of a religious character, treat of a multitude of gods. And even in historic documents frequent mention is made of the temples, and images of these deities. That this state was not limited to any particular locality, is fully demonstrated by the fact that the names of the temples of the principal deities all over Lower Mesopotamia have been preserved. The first establishment of idolatrous worship must have been anterior to the twenty-third century before our era, for as early as the year 2280 B. C. the image of the Goddess Nana was carried off by an Elamite king from her shrine at Erech, and was not, restored until 1635 years later, when it was again captured in war by an Assyrian king; from which fact it is plain that the statement concerning the destruction of Babel in its beginning has no reference to Babylonian worship, but to the Church, in that it was destroyed by being changed into idolatry.
The lust of dominion in its worst form, which is the assumption of Divine honors and powers, must have reached its climax at the time of the Jewish Captivity. It was at that time that Nebuchadnezzar set up the Golden Image, evidently of himself, for the whole account in Daniel implies that he arrogated to himself honors which belong to the LORD. The strange disease with which he was visited overtook him, it is stated, to humble him, until he acknowledged that there was a God in heaven. Later, during the time of the Captivity, Darius, the king, permitted a decree to the effect that no god should be worshiped but himself for the space of thirty days. In this case Darius seems to have been the unwilling agent of a conspiracy, for it is stated that he was persuaded to issue the decree (A. E. 1029). But the fact itself shows that the worship of men was an established custom at Babylon, and that the leaders were willing that the king or any one else be worshiped, provided it increased their own power; love of dominion being the life and mainspring of all their actions and their worship. Those who are strongly in that love are impatient of any restraint; but rather than not indulge in it, are willing that others should have the name, so they have the power until it is safe for them to assume the name also.
Sacred and profane history furnishes instances of this kind. The love of dominion with men of this class is such that they will rule on any conditions whatsoever, as was made manifest in the World of Spirits at the time of the Last Judgment where certain ones of the Church of Rome placed an insane man on the top of a mountain, and proclaimed him to be the god of heaven, and also paid him Divine Worship. This they devised as a means of keeping certain spirits in obedience who were about to recede from their idolatrous worship (L. J. 58). The claim of holiness and infallibility for the Pontiff of Rome are further instances of similarity between Ancient and Modern Babel. And as all these abominations were committed in the name of the Church, and were made matters of religion, thus of conscience, being confirmed moreover by truths from the Word perverted, the true nature of the worship called Babel is apparent. The employing of goods to ends of so opposite a nature, and the adjunction of good to falses, is that adulteration of good or spiritual adultery which is so much treated of in the Word.
Natural adultery and licentious practices are only the external consequences of spiritual adultery, and these actually entered into worship at Babylon. Ancient writers speak of a certain custom of a licentious character connected with the worship of the Goddess Beltis; a custom established by law, and regarded as a religious obligation. The internal defilement of worship thus manifested itself even in an external practice which makes it plain that the many denunciations against Babel in the prophets were called forth by external as well as internal causes.
But spiritual adultery, we are taught, is essential cruelty, and in this respect, too, Babylon established a character. In a certain sense the Babylonian customs were similar to those of Moab, for the reason that the latter also represented the adulteration of good, probably of a less interior kind. The worship of Baal-Peor, a god of Moab, was similar to that of Beltis, and both the Babylonians and Moabites offered children to their gods (see II Kings iii, 27; xvii, 31).
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Mutilations and tortures were common modes of punishment at Babylon, and in war the fierceness and cruelty of the Babylonians is well known. Such is the picture which revelation and history present of Babel.
Our information concerning Chaldea is less full. As already mentioned, the Chaldeans likewise are only spoken of in an evil sense in the Word. We have also mentioned what the Writings say in their favor. Their worship was finally destroyed by perversions and profanations of truths by application to idolatry. In their worship was latent the love of the world, and, it would seem, the pride of self-intelligence; for they sought knowledges for the mere possession of them, which they regarded as wisdom. They pretended to acknowledge truths, but internally denied them, and perverted them in various ways. Indeed, the idea of learning in certain branches was so closely associated with the name "Chaldean," that a certain class of learned men at the court of the Babylonian kings were called Chaldeans, to distinguish them from the magicians, astrologers, and soothsayers. Ancient authors declare that they were the priests at Babylon. Daniel mentions them among those who were called to interpret Nebuchadnezzar's dream.
We have no information as to what branch of the Christian Church corresponds to the Ancient Chaldeans, except this, that there are European kingdoms which relate to several of the Ancient nations, among which the Chaldeans are named. Wherever that kingdom may be, it should answer to the following description: "Those are Chaldeans . . . who have imbued sound principles of religion not on account of the salvation of the soul, but solely for the object that they may be advanced to wealth and riches, and are not affected by truths for any other end . . . Those are also Chaldeans who have no religion and speak into another's ear what pleases, in order to win the favor of princes and magnates. . . . All these believe nothing at all, neither that there is a God, nor a life after death, nor that man's soul is different from that of the brutes, nor that the Word is anything (S. D. 4843).
DEVIL H. S 1896
IT is a common mistake of juvenile advancement to quickly reject and despise the state just abandoned. The boy in his first trousers is the greatest despiser of kilts in the world, and the budding youth is loudest in his laughter at the foibles of boyhood, and also most restive under boyhood's restraints. It is in accord with this fact that the man of the Church when first redeemed from some fallacy of the senses, in the exuberance of his zeal, and in the pride of his newly-fledged understanding, rejects with contempt the appearance of the truth which had served in his previous state as its matrix.
So do we to the letter of the Word, and all its appearances. But as man matures, and especially if he has children of his own, he learns to respect these "swaddling clothes," and while not bound by them himself, nor so near them as to fear their bonds, he realizes their use and importance, and why they were so given by the Creator.
This is true of all the appearances of the letter-as concerning the creation of the world and of man. It is also true of the idea of a personal devil. We miss the potency of this personal embodiment of evil in our education. The explanation that there is no single devil who dominates over them all may well come later on. For the letter of the Word, wherein the LORD always speaks in the most powerful way, calls him the Devil and Satan, that old Serpent, the Evil One, Lucifer, the Prince of Darkness, thus personifying the Gorand Monster of hell as one devil.
In the Writings this same expression is used, for we are taught to shun the devil and his works, and in the prayer given in Apocalypse Explained, n. 1148, it is written:
"But I know there are many who do not comprehend this, and who do not will to comprehend. But still let them pray thus: 'That the LORD should be with them continually, and lift and turn the face to them; that he should teach, enlighten and lead them, since of themselves they can do nothing of good; and that He should give them to live, lest the devil should seduce them and put evils in their hearts, knowing that while they are not led by the LORD, he [the devil] leads, and inspires evils of every kind, as hatreds, revenges, cunnings, deceits, as a serpent inspires poisons. And where he meets with a heart turned away from God, he enters in, dwells there and draws the soul to hell. O LORD, deliver us! "
Is it not a better plan for the instructed man of the Church, in common conversation, especially with children and the simple, to speak of internal things in their own correspondential forms, thus according to appearances? It is only the very young who find it necessary to signalize their emancipation from the fallacies of the senses by saying, "The sun appears to rise," or, "The sun is setting-apparently."
The devil is, after all, a very real person-for is it not always some one devil who is dealing with us, as man with man; and does he not, indeed, represent the whole of hell?
It seems to me that this old-fashioned thought about the devil will help us in many ways in our combats with him. In the first place, it precludes the great error into which some of our young have been led, that the evils which arise with them are their own; whereas, the truth is that evils are the insinuations and persuasions of the devil-not our own, except so far as we adopt them, and thus put ourselves under his dominion; This manner of speaking of the devil and his doings may remind some persons unpleasantly of the Old Church; but we must remember that falsities are nothing but truths falsified, and that it is only when appearances are confirmed as truths themselves, in the rational age, that they become harmful. Meanwhile they are given us in the Word as necessary vehicles, adapted to the sensual plane, and we cannot afford to dispense with them in their proper place. H. S.
MASCHIL COLLEGE ENOCH S. PRICE 1896
CURRICULUM.
To the patrons and friends of the schools of the Academy of the New Church, greeting. The Academy is now, for the first time in its history, prepared to lay before the public a regular curriculum of studies for the collegiate department, now called Maschil College.
Any intelligent person will see, upon examination, that can the proposed curriculum be effectively run through, the student of the Academy will graduate with a very decent, liberal education, considered even from a worldly point of view; and that from a spiritual point of view the instruction will be immeasurably superior to that of any secular school in the world.
That the curriculum can be successfully and effectively run to the goal will depend oil the strength of the secular arm.
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Nearly everything is now being carried, but we are able to do this on account of not all the classes being represented. If all the classes were filled it would not be possible to carry the work with the present corps of teachers.
It is to be understood that, in presenting this categorical list of the studies to be pursued, we do not intend to convey the idea that this course is unchangeable. On the contrary, the course will always be under advisement, we hope, for the better; so far, however, as the discernible future is concerned, something very near to that given below will be the mental bill of fare for Maschil students:
CURRICULUM OF MASCIJIL COLLEGE.
INTERMEDIATE YEAR.
Doctrinal Reading 2 hours per week.
Letter of the Word and Hebrew 3 " " "
English: Grammar, Reading, Composition,
and Letter Writing 3 " " "
Latin 4 " " "
History and Geography 3 " " "
Arithmetic: Finishing, Proportions, Allegations,
Science of Accounts 3 " " "
Botany 3 " " "
Physical Geography 2 " " "
Drill, Military 2 " " "
Total 25 " " "
Doctrinal Reading 2 hours per week.
Hebrew: Scientific-Reading of the Word. 2 " " "
English: Historical Grammar, Essay Writing, etc 3 " " "
Greek 4 " " "
Latin 2 " " "
German: Colloquial 3 " " "
History 2 " " "
Geometry 3 " " "
Swedenborg's Science 2 " " "
Geology 2 " " "
Total 25 " " "
hours per week.
THIRD YEAR.
Doctrinal Reading 2 hours per week.
Hebrew: Reading the Word 3 " " "
English: History of Literature, Essays, etc... 3 " " "
Greek 3 " " "
Latin 2 " " "
German 3 " " "
History 2 " " "
Swedenborg's Science 2 " " "
Trigonometry 3 " " "
Descriptive Astronomy 2 " " "
Total 25 " " "
FOURTH YEAR.
Doctrinal Reading 3 hours per week.
Hebrew: Reading the Word 3 " " "
English: Literature 3 " " "
Greek 2 " " "
Latin 2 " " "
German 2 " " "
History 4 " " "
Swedenborg's Science 4 " " "
Total 23 " " "
FIFTH YEAR.
Doctrinal Reading 3 hours per week.
Hebrew and Chaldee 2 " " "
English: Literature, Oratory 3 " " "
Arabic 3 " " "
Greek 2 " " "
Latin 2 " " "
German 2 " " "
History 3 " " "
Swedenborg's Science 3 " " "
Total 23 " " "
The following is a list of the teachers now working in the College:
Professor Carl Th. Odhner, A. B., Th. B., Instructor in Greek, Ecclesiastical and Profane History, Geography, and Botany.
Rev. C. E. Doering, A. B., Th. B., Instructor in Mathematics, Astronomy, and Physical Geography. 5
Rev. Alfred Acton, A. B., Th. B., Instructor in the Doctrines of the Church and Elementary Hebrew.
Rev. Homer Synnestvedt, A. B., Th. B., Head Master of the Boys' School, gives instruction in Military Tactics and English to the Intermediate Class.
Dr. C. L. Olds, M. D., Instructor in Anatomy, Physics, Chemistry, Geology, and Swedenborg's Science (Anatomical).
Professor Enoch S. Price, A. B., Th. B., Instructor in Latin, Hebrew, English, and Zoology.
It is hoped that in the future we shall be able to give some more particulars in regard to the course of study, together with a list of the text-books to be used by students in preparing work. Concerning text-books, it is to be understood that a particular text book will be used in each study, merely to give a general form to the course and sequence to the order of topics, but that information will be obtained from whatever sources are within reach.
ENOCH S. PRICE,
Master of Maschil College.
DARK DAYS 1896
FEW escape times of depression, discouragement, and a sense of the unprofitableness of all things human. Alternation of light and shade marks every human lot. Optimism and pessimism struggle for supremacy in the individual as in the world at large. Not all the bright promises and heavenly ideals held out by the Doctrines of the New Church suffice to prevent our being overpowered al times by a sense of the utter depravity of the human proprium and by the dark prospects for spiritual life in what we have been wont to call the LORD'S New Church. On all sides worldliness and selfishness are to be met with. Temporal necessities or occupations crowd spiritual things to the wall. Interest in the things of the Church is confined to a very narrow range of activity, and support of the only things on earth that is of any real value-support by affection, thought, and sacrifice of all hindering ties and claims whatsoever-often amounts to little more than a surface-thought which is mistaken for a real intention, while actual deeds die in their incipiency, and worldly things continue to hold sway as before. Charity, who should sit throned a queen in the earthly Jerusalem, is left neglected and put off with a certain lip service and tawdry furnishing that is little less than mockery; while her ill-favored rivals, Detraction, Envy, Jealousy, Contempt, and Ill-will, receive either covert or open court-or at least toleration and tacit encouragement.
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And so the list might be extended till not even conjugial love, that pearl of the Christian religion, is left unsmirched, nor the Providence of the LORD Himself unquestioned.
Is there any who has not been infested with such doubts of the members of the Church and of himself? If so let him be thankful; for such suggestions are not those of benevolent spirits but of mischief-makers. True, all these accusations do lie against the members of the Church more or less; for that very reason they may in Providence be useful. True that the very life of the Church seems imperiled. Is not the peril but a seeming? Is not the Church the LORD'S? Is there any doubt that she is wholly safe, or that we, if we will, can be saved with her? There is nothing real but the goodness of the LORD, the certainty of salvation. Optimism deals with real things; pessimism with shadows. Confidence is all that is wanted-confidence in the LORD'S love and power; and we may have that because we know that such is the truth. Pessimism grows by looking at petty things, things arising from the side of shade, of the proprium; but the proprium itself has its use in bringing out the glory of the LORD'S goodness, and the nothingness of the man sets off the truth that He is the All-in-all, as shadow sets off light.
Confidence grows by feeding on essential things-by looking to the good-that is, to use. That is the LORD'S good actually present with man in ultimates, an actual testification of the LORD'S merciful omnipresence and omnipotence to save. He who does not recognize and acknowledge and trust that good, can hardly be said to be of the Church. Nor, of course, will he have confidence in the men of the Church, with whom that good is ever present and operative, despite the utter evil of their finite nature. He who is content to dwell on the shady side-to brood over shortcomings or pounce, vulture-like, on the dead things of the proprium, perversely turns from the sunlight and goes backward; while he who cultivates cheerfulness and hope, relying on the LORD'S goodness and omnipotent Providence both with the Church and with himself and going on steadfastly and faithfully in the doing of use, he will be warmed with the sun of heaven, refreshed by the dew of peace, and fed with the manna which comes he knows not how.
NEW DOCUMENTS CONCERNING SWEDENBORG Various 1896
III.
No. 14. (DOCUMENT 128 A.)
SWEDENBORG TO AMBASSADOR PREIS.
(The original is preserved in the National Archives of Sweden. Its place in the Documents is on p. 368 of Vol. I.)
"WELL-BORN Ambassador,
"As I, daring my sojourn at the Hague, had the honour to present to you the two first parts of my Regnum Animale, I am now dutifully bound to send you also the third part, and at the same time the first part of a little treatise De Cultu et Amore Dei, which I ask you to glance over, especially the latter part, de Amore Primogeniti. And in case you should find any pleasure in the work, I beg of you to distribute the accompanying four copies to whomsoever you please; I would like it best if they were given to some of the Diplomatic corps. My most humble respects to your lady and family. I remain, most respectfully,
"Your humble servant,
"EM. SWEDENBORG.
"LONDON, March 11th, 1745."
No. 15. (DOCUMENT 296 A.)
[Outline of De Cultu et Amore Dei.]
ON a loose sheet, preserved in the Royal Library in Stockholm, the following note is found, referring, undoubtedly, to the work on the Worship and Love of God:
"De Vita Conjugii Paris Prime geniti,
Seu Adami et Evoe,
et inibi de
Animae immortalitate,
--- ejus etatu post mortem,
--- Paradiso caelesti repraesentato in terrestri,
--- fine universi in hoc pari, sicut in suo ovo."
No. 16. (DOCUMENT 219 A)
SWEDENBORG TO BISHOP MENNANDER.
(The original is preserved In the Royal Library in Stockholm. Its place in the Documents Is on p. 225 of Vol. II. Concerning Bishop Mennandar, see Document II. p. 1134.)
"RIGHT reverend Doctor and Bishop,
I have received some copies of the Arcana Coelestia from England, I have left a copy of the work with the Councillor Stiernman, to be sent over to you as a gift, by which I desire to assure you of my respect for you, in which I remain,
"Right reverend Doctor and Bishop,
"Your most humble servant,
"EM. SWEDENBORG.
"STOCKHOLM, August 25th, 1762."
No. 17. (DOCUMENT 220 A.):
SWEDENBORG TO BISHOP MENNANDER.
(The original is preserved in the Royal Library in Stockholm. Its place in the Documents is on p. 286 of vol. II.)
"RIGHT reverend Bishop and Chancellor,
041t is with pleasure I send you a work, which I have recently published in Holland, and I feel assured of your sympathy with all that is Truth, inasmuch as you are one of our most learned men in Sweden, and there- `fore have better perception than others. I have brought with me only a few copies, four for the libraries of the Universities, and five for the Bishops, among whom you and the Archbishop are principally those to whom I may confide these Truths, which the LORD has now revealed (Apoc. xxi, 5, 9). The Councillor Stiernman has kindly promised to send them over, one copy for you, and one for the library of the University of Abo.
"I remain with veneration and respect,
"Right reverend Bishop and Chancellor,
"Your most obedient servant,
"EM. SWEDENBORG.
"STOCKHOLM, August 19th, 1764."
No. 18. (DOCUMENT 245 GI.)
SWEDENBORG TO THE SWEDISH DIET.
(The original is preserved in the National Archives of Sweden. Its place in the Document is on p. 305 of Vol. II. concerning the confiscated copies of Conjugial Love, see Doc. I, p. 46; II, pp. 306, 373, 711.)
[Memorial for the release of the confiscated copies of Conjugial Love.]
"RESPECTFUL Memorial,
"On my return home to Stockholm I was informed that the work which I have published in Holland under the title Delitiae Sapientiae de Amore Conjugiali et Voluptatis insaniae de Amore Scortatorio, has been confiscated in Norrkoping by the venerable House of the Clergy.
187
Now, as I had intended to present copies of this work to the libraries, to the Bishops, and to a few other persons of ripe judgment, and to send the rest to Petersburg, Dantzig, Konigsberg, and Lybeck, and I cannot now put this my intention into effect, I would respectfully request, that the copies which have been confiscated in Norrkoping may be returned to me. I may mention here, that this same work has been permitted entrance in Holland, England, Germany, Denmark, and France, and has everywhere been well received.
"Your humble servant,
"EM. SWEDENBORG.
"STOCKHOLM, October 6th, 1769."
ANNALS OF THE NEW CHURCH 1896
THE beginning of a chronological digest of materials for the History of the New Church is herewith presented to the readers of the Life. It is the result of many years of researches and studies, and is intended, not as a History of the New Church, but as a key to that history, which, thus far, has been buried in thousands of volumes and pamphlets. As an inseparable part of the History of the New Church, we begin with an outline of the life of Emanuel Swedenborg.
C. THEOPHILIUS ODHNER.
Philadelphia, November, 1896.
LIFE OF EMANUEL SWEDENBORG.
1688.
January 29th.-Birth of Emanuel Swedberg in Stockholm, where his father, the Doctor Theologiae, Jesper Swedberg, was regimental chaplain, and preacher to the Court.
This date is according to Swedenborg's own statement to the House of Nobles, and according to the Registry of the Swedish Nobility. In his autobiographical letter to the Rev. Thomas Hartley, he gives 1689 as the year of his birth, and he is reported, by General Tuxen, of Elsinaer, to have given this date on account of a correspondential reason (Tafel's Documents Concerning Swedenborg, Doc. II, p. 436). Another chronological discrepancy occurs in the same letter to Hartley, where he states that he returned to Sweden in the year 1714, when, in fact, he did not return until after April, 1715. The question has been discussed, and various explanations have been offered in the Intellectual Repository, 1833, p. 497, and the New Jerusalem Magazine, new series, (M.) vol. XII, pp. 303 and 865, and vol. XIII, p. 48.
Emanuel descended, on the side of his father, from an ancient stock of opulent miners, near Fahlun, in Dalecarlia, and the hero, Engelbrecht, who in 1434, liberated Sweden from the Danish rule, is said to have been one of his ancestors: On the side of his mother, Sarah Behm, he descended from Gustavus Wasa, King of Sweden, 1523-1560.
Concerning the character of the Swedish nation, see the Spiritual Diary, 5034-5721, and concerning the Dalecarlians, n. 5042. For a biography of Jesper Swedherg, see Document I, p. 96, and for genealogy of the Swedenborg family, Document I, p. 82.
1692.
June.- Jesper Swedberg, with his family, moves from Stockholm to take the pastoral charge of the parish of Vingaker, but remains here only a few months, when he is appointed Professor of Theology at the University of Upsala.
Of his early childhood Emanuel states: "From my fourth to my tenth year I was constantly engaged in thoughts about God, salvation, and the spiritual diseases of men; and several times I revealed things at which my father and mother wondered, saying that angels must be speaking through me" (Letter to Dr. Beyer, Doc. II, 279).
1694.
Of this period of his life he states: "From my sixth to my twelfth year I used to delight in conversing with clergymen about faith, saying that the life of faith is love, and that the love which imparts life is love to the neighbor; also that God gives faith to every one, but that those only receive it who practice that love. I knew no other faith at that time, etc. (Ibid.).
About this time he began to have peculiar experiences in breathing, being gifted with a species of internal respiration, especially while attending the family worship, mornings and evenings (Spiritual Diary, n. 3320, 3464).
A tradition relates that angels appeared to him, at this period, as little boys, playing with him in the garden of his father (New Jerusalem Messenger, 1853, p. 287).
1696.
Jesper Swedberg in appointed "Rector" or Chancellor of the University of Upsala, and Bishop over the Swedish Churches in London, Pennsylvania, Delaware, and New Jersey (Tottie's Life of Jesper Swedberg, II, p. 264).
June 17th.-Death of Emanuel's father.
1697.
April 5th-Death of King Charles XI, who is succeeded by his son, Charles XII.
November 30th.-Marriage of Jesper Swedberg to his second wife, Mrs. Sarah Bergia, a pious and wealthy lady.
1698.
Jesper Swedberg's home in Upsala is destroyed by fire. A new residence was built, and, at its dedication, all the poor in the hospital were invited to a meal. He writes of this: "I, my wife and children waited upon them, and treated them. All was done decorously, and was finished with singing, prayer, thanksgiving, and mutual blessings" (Tottie, II, 213).
1700.
A Greek-Latin lexicon, bearing the inscription: "Emanuel Swedberg, 1700," was exhibited at the General Conference of the New Church in England, in 1877 (Intellectual Repository, [I] 1877, p.44).
1703.
July.-Jesper Swedberg is appointed Bishop of the Diocese of Skara, in Westgothland. Emanuel, then fifteen years of age, is left behind in Upsala to finish his education under the charge of his brother-in-law, Dr. Eric Benzelius, then Librarian of the University. (He was appointed Archbishop of Sweden in 1742, and died in 1743. For his biography, and Emanuel's estimate of him, see Doc. I, 607). Tottie II, 16.
188
1709.
June 1st.-Emanuel Swedenborg, on finishing his collegiate studies, reads a thesis in the University Hall, the Faculty and students attending. This thesis was published under the title:
"L. Annaei Senecae et Pub. Syri Mimi, forsan et aliorum Selectae Sententiae, cum annotationibus Erasmi et Graeca versione Jos. Scaligeri, quas cum consensu Ampl. Fac. Philos. notis illustratas publico examini modeste submittit Emanuel Swedberg." (Upsala Werner, 1709, pp. 62, 8vo.)
These "Select Sentences" have been described and reviewed in Documents II, 884 and M. VIII, 598.
July.- After saying farewell to his associates in Upsala, Emanuel joins his father at Brunsho, near Skara, where he begins to make preparations for a foreign journey. In the meanwhile he publishes a Latin translation of a Swedish poem by his father, under the title
"Jesperi Swedbergii, Doct. et Episcopi Scarensis, Parentis Optimi, Canticum Succicum 'Ungdom's Regel och Alderdom's Spegel' ex Eccl. XII, Latino carmine exhibitum ab Emanuele Swedbergis, filio." Skara, Kjellberg, 1790.
This little work is described and reviewed in Documents II, 885 and Intellectual Repository, 1844; 296.
July 13th.-Brunbo. First letter of Emanuel Swedberg to Eric Benzelius; asks for letters of introduction to learned men in England; proposes to collect a work on the progress of Mathematics, and describes his acquisition on the art of book-binding (Doc. I, 200).
1710.
Of the period now beginning, Swedenborg states:" I was introduced by the LORD into the natural sciences, and thus prepared, and, indeed, from the year 1710 to 1744, when Heaven was opened to me" (Doc. II, p. 139).
March 6th.-Brunsho. Second letter to Eric Benzelius. Describes his progress in the study of music; mentions a riot in the neighborhood, and the discovery of the skeleton of a "whale" or huge submarine, antediluvian animal, which he sent as a present to Upsala (Doc. I, 202).
This skeleton, which is still preserved in the University Museum, under the name of "Swedenborg's whale," is described, particularly in M. XII, 627.
June.-Emanuel Swedberg visits the famous inventor and engineer, Christoffer Polheim, and spends some months with him at Stjernsuud, in Dalecarlia, assisting him in various constructions and experiments (Doc.
I, 206).
(To be continued.)
NEW CHURCH IN VIENNA 1896
THE suggestion has been made that a misapprehension may arise from a note in the October number of the Life, concerning the admission of the Union of the New Church, of Vienna, into the German Synod of the New Church. The body thus admitted was not "New Church Society of Vienna," ministered to by the Rev. Fedor Gorwitz, but the older body from which the other sprang by a process of violent separation.
The history of the New Church in Vienna has been troubled The "Verein der Neue Kirche" (New Church Union) was formerly ministered to by the Rev. William Peisker, who was ordained by the General Conference of the New Church in England, in 1872. The body suffered from police persecution, instigated by the Jesuits, and from internal difficulties caused by self-willed laymen. About three years after his engagement with the Union Mr. Peisker committed suicide, having suffered almost starvation. The Society was then for some time without minister or leader, being visited occasionally by Americans, Mr. Mittnacht, Rev. R. L. Tafel, and Rev. W. H. Benade. The latter visited Vienna in 1878, preached in German, and baptized nearly thirty persons. Later Mr. Gorwitz made occasional visits to the dwindling society, which in 1885 had 427 names on the roll, but only 60 active members. It then joined the New Church Union of Germany, and Mr. J. G. Mittnacht was asked to return and resume the leadership which he had formerly occupied in the latter body.
In 1886 we find the Vienna Society divided over the Ecclesiastical order then recently adopted by the General Church of Pennsylvania, which was favored by a minority. The fear of a hierarchy was strong in the body. About this time the brilliant, but dangerous, Albert Artope, of Berlin, visited the Vienna Society, which succumbed to his peculiar magnetic personality. This noted heresiarch taught that the LORD never dwelt on earth, incarnate, and that Swedenborg's revelation was not final; and to other theosophical, pseudo-celestial and spiritualistic heresies he added teachings destructive of conjugial love, himself substituting for his lawful wife a "celestial" partner, who shared in his fortunes and labors, until their double suicide by drowning, a few years since.
Not all the members of the "Union" submitted quietly to the doctrinal abominations alluded to (so far as they had then developed), and in 1887 seven heads of families were excommunicated for allegiance to true Church order. These, with their adherents, formed a society of thirty members, under the guidance of Mr. Goerwitz, and this body it is which now represents the actual living New Church in Vienna. In 1894 some members of the old "Union" made overtures for reception, but were not encouraged, since they had not renounced their heretical views. Those of the "Union" who have not drifted away from all New Church connections, in joining the German Synod, seem to desire liberation from the sphere of Artopeism, with its mysticism, infidelity, magic, and anti-conjugial tendency.
POLITIC BUT NOT DOCTRINAL F. E. WAELCHLI 1896
EDITOR OF NEW CHURCH LIFE: it is told that once upon a time a young man asked his father, a clergyman, whether he would advise him to believe in an eternal life; and that the father replied that he had better do so, for the reason that should there be no such life, his having believed it would not harm him; and if there should be, he would be on the safe side. An idea something like this clergyman's must have been in the mind of the translator of the New York edition of the True Christian Religion, in rendering the closing words of number 12 as follows: "Let every one, therefore, take heed to guard himself against confirmations in favor of nature, and to confirm himself in favor of God; for this is at least the safer side." The last clause should read: "For material is not lacking."
Respectfully yours,
F. E. WAELCHLI.
189
TREASURER'S REPORT W. D. UPTEGRAFF 1896
The General Church.
Balance, October 20th, 1896 $22.88
Received from Brooklyn members $25.00
" Berlin " 4.00
" Denver " 1.25
" Greenford " 5.00
35.25
Offerings at Greenford, November 8th, 1896 $7.97
Less Bishop's percentage 1.99
5.98
$64.11
Paid minister's services and expenses at
Brooklyn and Bridgeport, Nov. 1st $11.29
Allentown, Nov. 16th 11.20
Greenford, Nov. 8th 11.90
34.39
$29.72
Paid Franklin Printing Co., printing $16.25
" Academy Book Room, " .60
16.85
Balance, November 20th $12.87
Received and forwarded to the Bishop:
From Denver members $1.25
W. D. UPTEGRAFF, Treasurer.
LIBERTY AND ATLANTIC AVENUES,
PENNSYLVANIA, PA.
CAUTION. 1896
NEWCHURCHMEN are hereby warned against a young man, who comes of a good New Church family in Canada, but who has been raising money by passing bogus checks and by other false pretenses. He is tall, fair, and of an open countenance, and may deceive those who are not aware of his changed course of life.
Notes and Reviews 1896
THE Society in Brixton Road, London (Rev. J. R. Tilson, Pastor), publishes a monthly outline of Church services and doings, in the form of a neat, folded, red-bound card. Besides the regular services there are lectures, Theological Classes, Class on Conjugial Love, Special Theological Classes for Ladies, Rehearsals of Church Music, Socials, and Social Dances.
THIS Academy Book Room desires the readers of the Life to notice its announcement on the last page-and suggests that the Writings of the Church are some of the most appropriate holiday gifts, and especially since a large number of them have been reduced to half their former prices. The various publications of the Academy will also make appropriate gifts, some of which are mentioned in. our announcement.
THE BOOK of Doctrine which was announced in our September issue as in course of publication by the Academy Book Room, is at last in press.
An unexpected delay in its appearance was caused by the preparation of a complete index; which, however, will be, found a very valuable addition to the book.
The work contains 820 pages and will appear in three different bindings. For prices see the announcement of the Academy Book Room, on the last page.
THE issues of the Messenger for October 21st and 28th, November 18th and 26th, contain installments of "An Early History of the New Church in Sweden," by Prof. C. Th. Odhner. These articles, in connection with the same author's account of the great religious trial of Swedenborg's friends, Drs. Beyer and Rosen (Messenger, Vol. lviii [1890], pp. 42, 59, and 187), are not only most interesting reading, but are also important as "links which connect the life and work of Swedenborg himself with the subsequent history of the Church." To any one who loves the New Church these accounts of the men who saw the first foundation stones of the Church laid while Swedenborg was yet alive must prove more fascinating than a novel.
IN the Messenger of November 25th, a well-known writer, commenting on the generally unsettled and disturbed relations observable throughout the entire New Church, points out in clear and forcible words some of the contributory causes of so disquieting a state. The great defect in the visible New Church, is a lack of belief in the Divinity of the Doctrines which make that Church and which should furnish its guiding principles; a running off after strange gods-natural good and all sorts of vagaries-merely natural and man-made remedies for the evils which can be reached solely by the Divine Healer, the Truth of the Word. Among the external reforms and "isms" that divert and fritter away the energies of the New Church he mentions teetotalism, vegetarianism, theosophy, Single Tax theories, and even anti-vaccination, which, though well-enough in its way, when pursued too enthusiastically as a hobby, detracts from the resources of the Church.
The remedy for this state of things is humility, sacrifice of human conceit, and submission to the Divine Law, not as self-intelligence would pervert it, but as it appears when it is loved for its own sake.
The New Church Standard for September and October presents, with its usual editorial clearness and vigor, the teachings of the Church on genuine Order and Church Government, and contrasts therewith the views and practice prevailing among most New Church bodies, especially the English Conference. After demonstrating from the Writings that they contain clear and explicit instruction as to how the Church should be governed, the editorial quotes from a minister of standing and experience to show that the recognized government of the Church is one of self-will vested in no authoritative functionary, and therefore chaotic. We do not remember to have seen this editorial excelled for terse and effective exposition of congregational government and its utter lack of stability or order. Next we are promised a continuation of the line of thought as applied to ordination within the Priesthood.
A sermon describing Conscience and its formation contrasted with a spurious conscience based upon non-essentials, by the Rev. James R. Tilson, is followed by the first installment of an important paper by "W. H. B." on "The Last Judgment." The burden of this first part of the paper is that Redemption has not been finished, but is a continuous, progressive work in the realm of finite doings, involving consummation of old states, separation or judgment, and the institution of a New Church. These, therefore, are perpetually going on, and this must be recognized by those who would keep in the stream of Providence, and intelligently co-operate in those three processes. Otherwise there will be the vain efforts of human prudence, the clinging to old and consummated states and a doubt of the new, the Coming of the LORD, amounting to denial thereof. Those who do this fall into that idea which is characterized in the True Christian Religion (n. 132) as the Fundamental Error of the Church, namely, that Redemption consists in the Passion of the Cross, and, therefore, is a completed and not a continuous work which becomes, as it were, complete with each man who rejects the proprium, endures the judgment, and is initiated into the True Church-i. e., into Heaven. In confident expectation of important teaching applicable to the processes of consummation and judgment now going on in church and individual, we look forward to the conclusion of this study by the leader of our Church.
190
A description of the opening of the school at Brixton, September 1st, concludes the number.
NEW CHURCH REVIEW 1896
FOR OCTOBER.
THE New Church Review, in the issue for October, indicates somewhat the breadth of the domain it designs to cover. The following papers are presented: "Balzac and Swedenborg," by the Rev. T. F. Wright; "The End of the Jewish Church," by the Rev. Louis G. Hoeck; "The Divorce Question," by the Rev. William H. Mayhew; "The Church of To-day," by the Rev. James Reed; "Some Glimpses of the Unity of Truth in Dante," by Selma W. Paine; "Leading by Truth to the Good of Life," by the Rev. John Whitehead; "A Document of 1741" (a reprint), and "The Revelation Revealed," by the Rev. Edwin Gould. Following these are the usual Editorial Department, "Biblical and Doctrinal Studies," and "Current Literature." Mr. Wright gives a sketch of Balzac's life, and draws an interesting picture of his unique personality. The author's imposing egotism receives ironical appreciation at Mr. Wright's hands. But when in his analysis of the master's novels he comes to consider the three in which Balzac's avowed acquaintance with Swedenborg especially appears ("The Magic Skin," "Louis Lambert," and "Seraphita"), Mr. Wright grows decidedly jocose as he exposes the novelist's lack of the most superficial grasp of New Church philosophy, or even of a rudimentary knowledge of the Doctrines. Balzac's failure only emphasizes to Mr. Wright a sense of the opportunity to portray in brightest pictures human life in nobler forms that offers to that genius in romance who shall open himself to the inspiration of the New Church; but "the fundamental requirement will be that the author shall have a holy and adequate conception of marriage, not Balzac's idea when he said: 'I will have two children and no more, for two will look well on the front seat of a landau,' but that view of the relations of men and women which is found in its full form in the doctrine of 'Marriage Love,' in comparison with which Balzac's talk about love is dust and ashes. He never had a home, he never conceived of one sufficiently to put it into a story; his nation has no word for home; and that is the reason that, while he touched the surface of our faith, he could not receive any part of it, and has unintentionally given only a caricature."
Mr. Hoeck, in The End of the Jewish Church, has given an internal-historical account of the last days of the LORD on earth, treating the various characters in that Supreme Drama of the Ages partly in their representative character, partly in a personal light, but always with a view to bring out the progressive development of the re-ordering of mighty forces in the other world being effected by the final struggles and victories preceding and accompanying the Passion of the Cross. Throughout the paper there is continually drawn the analogy of human temptation and regeneration.
The Divorce Question deals, first, with The present facts with respect to divorce, and second, How these facts are to be regarded in the light of New Church teaching. For the former the author has consulted the exhaustive Government Report on Marriage and Divorce, a copy of which is obtainable by application to the Hon. Carroll D. Wright, Washington, D. C. The increase in divorces between 1870 and 1880 was more than 74 percent., while the population increased only 30 per cent. In Massachusetts the latter increase was only 22 per cent., while in divorce it was 47 per cent. Yet that number represents only half of the applications for divorce in that State, namely those that were successful, exhibiting certainly a most unhappy state of affairs as to this most vital of human relations. Five general causes for divorce are assigned, but these are subject to increase by technical subdivision, owing to legal discriminations: Adultery, Cruelty, Desertion, Drunkenness, Neglect to Provide. "Taking the country as a whole, the ostensible cause of much the larger number is desertion. Next comes cruelty; next adultery; next drunkenness." But, as the Report indicates-if the truth were not often withheld, from easily understood motives, adultery would take a snore prominent place in the list. Although this view indicates a far greater prevalence of adultery than appears on the surface, yet the paper takes this encouragement, that trivial and illegitimate causes are not really allowed such scope as might appear. The general conclusion arrived at is that, while in the New Church the sanctity and irrevocableness of the marriage covenant cannot be too strongly held, yet in the light of the Divine permission which suffered the Jews, on account of the hardness of their hearts, to put away their wives, it may be better not to interfere-by Reform movements-with so much of laxity in, the Divorce Laws as shall not drive those who have not such an ideal of marriage to break or repudiate its bonds in tote. "It may be asserted that remarriage, after divorce from causes other than fornication, is to be regarded as open adultery. But, practically speaking, this is not true. The partners to such remarriage do not so look upon it. Acting under the sanction of the civil law, they have none of that sense of guilt, except, perhaps, in very rare cases, that would usually accompany open adultery. Hence they do not offer that spiritual injury that would ensue from the open violation of the marriage vows." The very existence of such laxity and opportunity may serve as an incentive to "a strengthening of the dutiful cords which have proved sufficient to keep in union those who have been faithful to the troth in the presence of a new and all tiring temptation." We hardly suppose that the writer means what his form of expressing himself might possibly be taken to imply, that the New Church should actually favor permissive laws of the kind indicated, but that she should be slow to interfere where there seems to have been a permissive Providence at work, and reassure herself with some glimpses of the mitigating conditions. He points out as perhaps the chief use performed by the National Divorce Reform League (whose operations seem to have given occasion for the paper itself) that it has been led from the study of marriage to the study of the home, until now "those interested in this organized Divorce Reform movement are wisely directing their chief energies toward the elevation and improvement of the family." We must confess that in this we can see hope for no more than palliation, as with all other reforms from Old Church sources. We cannot hope to eradicate from without disorders which arise from internal causes; and all measures whatsoever, even the highest moral cultivation, must be classed with external instrumentalities so far as the real removal of evil is concerned. Morality is not religion.
The Church of To-day seems to be intended for the benefit of readers not especially instructed in the fundamental doctrines of the New Church. It treats of the Church as the medium between God and man, and after briefly reviewing the several Churches or epochs of the world, argues concerning the reasonableness of expecting a Second Coming of the LORD in literal form as predicted; and further, concerning the descent of the Church, the Holy Jerusalem, as being a spiritual and not a physical manifestation.
191
Here, with some apparent inconsistency, the paper comes down to the natural plane, and cites the familiar illustrations of steam, electricity, etc., as a fulfillment of the Apocalyptic prophecy concerning the New Earth. The New Earth properly refers to a state of natural intelligence, such as can be made receptive of the spiritual things of faith, which are the New Heaven. The natural agencies referred to are mere instrumentalities in bringing about that intelligence in natural things which was necessary in order that the doctrines of the New Church might be apprehended at all. It seems to us that often too much is made of the mere incidents of the New Age in a way to confound them with the life thereof. It tends to bring the thought down to material things instead of lifting it up. The Second Coming is essentially made on the plane of mind, rather than of matter, as indeed the paper under mention teaches.
Out of the confessedly chaotic state of the Christian world as regards doctrinal opinions, produced by the modification and weakening of the more uncompromising dogmas in the creeds, the writer takes comfort in the greater openness to new ideas. Whether this openness in most cases be anything more than the toleration of indifference in spiritual things, may well be questioned. Men are indeed in "a freer state of thinking on matters of faith," but do they care to profit by that liberty? As to matters of life we find reference to a "broader charity" and millennial aspirations to "a universal Christian brotherhood."
The conclusion is reached that "The trend of modern religious thought, so far as it is progressive and retains its Christian character, is unquestionably towards the ground which Swedenborg occupied, when, in 1757, he wrote that the New Age foretold in the Gospels and Apocalypse was even then beginning." To take open issue with this conclusion would be only to "thresh over old straw."
In Some Glimpses of the Unity of Truth in Dante, Miss Paine finds confirmation of the unity of truth in all ages by tracing in the poet's lines the utterance of truths found in the Writings. The doctrine of the origin of evil seems at least outlined in these lines: "Brother, the world is blind and sooth thou comest from it! Ye who are living, every cause refer still upward to the heavens as if all things they of necessity moved with themselves. If this were so, in you would be destroyed free-will, nor any justice would there be in having joy for good, or grief for evil. The heavens your movements do initiate. I say not all; but granting that I say it, light has been given you for good or evil, and free volition." "Light" is reason, "free-volition," free-will. The lines continue: "-and free-volition; which if some fatigue in the first battles with the heavens it suffers afterward conquers all, if well 'tis nurtured to greater force and to a better nature, though free ye subject are, and that creates in you the mind the heavens [fate] have not in charge. . . . Hence if the present world doth go astray in you the cause is, be it sought in you" (Inferno: Canto xvi).
The writer cites the teaching of Divine Love and Wisdom, n. 264: "The origin of evil lies in the abuse of the faculties which are proper to man, and which are called rationality and liberty;" and this: "To be led by the LORD is freedom" (A. C. 5660). To these suggestive analogies we would only add this caution, that it must not be supposed that Dante's mind was illumined with the truth as taught in purity by Swedenborg, but, as was often the case with poets and teachers generally, was by the powerful influx into use, crystallized through that common perception of general truths which is always possible with those who have the Word and have not destroyed the receptive plane by confirmed falses. Such, in the quiescence of their lower natural affections, often speak far better than they know.
Leading by Truth to the Good of Life inculcates on the part of the teaching priest regard for freedom, the avoidance of compelling mannerism, and the seeking himself to be led by good.
The Review, in April, reprinted a remarkable pamphlet, "The Trinity in Unity," originally published in 1729, setting forth in argumentative form the doctrine of the supreme sole Divinity of JESUS CHRIST, and antedating the revelations of Swedenborg a score of years. In the October number appears another, "Arguments from Scripture proving the LORD JESUS CHRIST to be the Supreme God, etc.," printed in 1741, which, however, is the third edition, and therefore probably much later than the first issue. We quote a few of the striking arguments: 1. He by whom and for whom All Things were created, is the Supreme God (Gen. i, 1; Heb. iii, 4, Prov. xvi, 4). All things are created by the Lord Jesus Christ and for Him (John i, 3; Coloss. i, 16); He in whom dwelleth all the Fullness of the Godhead is Supreme God (Isa. xlvi, 9). All the Fullness of the Godhead dwelleth in the Lord Jesus Christ (Colos. ii, 9). He who ascended up on high and led captivity captive, is Supreme God (Ps. lxviii, 17, 18). The Lord Jesus Christ is He who ascended up on High and led captivity captive (Ephes. iv, 8, 10). He who is the Only Saviour of His People is Supreme God (Isa. xliii, 3, 11; I Tim. iv, 10). The Lord Jesus Christ is the Only Saviour of His People (Matth. 1, 21; Acts iv, 12). Among the fifty arguments are many useful texts, and as the epistles are largely drawn upon, light is thereby thrown on the doctrine of the LORD as it existed with the early Christians.
The "Revelation" Revealed introduces to the reader some of the early commentators on the Apocalypse, such as are referred to b Swedenborg in the Preface to the Apocalypse Revealed. The remainder of the paper is devoted to a comparison of Swedenborg's two works, The Apocalypse Explained and the Apocalypse Revealed, confirming by quotations from both, the accepted view, which regards the former work as more general and universal in its application to all Churches; the latter as more specific and limited to application to the Christian Era.
If space and time permitted we would like to comment somewhat on the Editorial Department, which treats of The Infinite Humanity; The New Study of the Bible; The Ministry; Vacations; The Right and the Wrong Way [a comparison of two reviews of Mr. Giles's "Progress in Spiritual Knowledge"]; The Opening Rationality; Merenptah; The Long Paragraphs in the Arcana [in this note mention is made of the re-covering of the ground of De Guay's Index General by a larger number of persons now at work]; the "Index Biblicus" [a valuable analysis of a work to many Newchurchmen hardly known as one of Swedenborg's]; The Everlasting Doors [a discussion of the best translation in view of Swedenborg's rendering, "Doors of the World"]; "Within Two Years" [a discussion of the date of the command to finish the Work on the Apocalypse, mentioned in Conjugial Love, 522].
"Current Literature" [Reviews] completes the number.
192
LIFE OF THE NEW CHURCH Various 1896
NEW CHURCH LIFE.
PUBLISHED MONTHLY BY THE ACADEMY OF the NEW CHURCH.
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PHILADELPHIA, DECEMBER, 1896=127.
CONTENTS. PAGE
EDITORIAL Notes 177
Education and Freedom 177
The New Church a Perfect church (a Sermon) 180
Chaldea and Babylonia 182
The Devil 184
Maschil College 184
Dark Days 185
New Documents Concerning Swedenborg, III 186
Annals of the New Church 187
The New church in Vienna, 188
Politic but not Doctrinal 188
THE GENERAL CHURCH:
Treasurer's Report 189
Caution 189
NOTES AND REVIEWS 189
The New Church Review 190
LIFE OF THE NEW CHURCH 192
BIRTHS AND DEATH 192
ACADEMY BOOK ROOM 192
THE ACADEMY OF THE NEW CHURCH.
Huntingdon Valley.-ON Saturday evening, November 14th, the first of a course of lectures was given by Bishop Pendleton, the intention being to have them about once a month and to cover quite a range of topics, by different lecturers. Mr. Pendleton's subject was, "Manners and Customs as understood in the light of the Doctrines;" "Beards" was the especial subject of the evening, being the badge of the masculine and the representative of rationality. A single admission fee is charged for the benefit of the building fund, deducting expenses of lighting, heating, etc.
ON Friday evening, November 20th, a general Social took the place of the usual classes
THE GENERAL CHURCH.
Pittsburgh.-THE young people of the Pittsburgh Society held a Costume Party on Hallow E'en,
NEWS FROM THE PERIODICALS.
Pennsylvania.-THE Rev. Louis Rich accepted a call to the pastorate of the Frankford Society, and was installed, November 12th, by the Rev. Wm. L. Worcester
Ohio.-THE Ministers' Conference of the Ohio Association met in Cincinnati on October 16th. Papers were read by the Rev. John Whitehead, on "Science;" by the Rev. W. S. Gladish, on "The Noble French a Nation;" by the Rev. M. G. Browne, on "The Sending of the Comforter."
THE 43d annual meeting of the Ohio Association was held in Cincinnati, October 17th to 19th inclusive. The subject of the annual address, by the Rev. John Whitehead, was "The Influence of the New Church in the World." The Glendale Society petitioned for co-operation in the locating of a pastor and missionary in Glendale, who could give them his services one or two Sundays per month. It is hoped to meet their wishes after the first of the year. In order to "shepherd" the isolated members, "it was voted to divide the territory into small sections of perhaps twenty-five miles square, and to appoint one in each section to organize a reading-class, which should hold at least four meetings a year, and should report at the next meeting of the Association, by delegate, if possible, otherwise by letter. . . . In addition, secretaries were appointed in each society to urge and organize reading classes, which were to report to the Association" [To the Life this last seems to border on interference with pastoral direction of the societies.]
"The Association also earnestly recommended that each society be asked to allow its ministers to employ four Sundays each year in missionary work, and that the offerings on communion Sundays be regularly given to the uses of the Association."
The Holy Supper was administered on Sunday the 18th, and next day at noon the Association listened to a lay sermon by Dr. C. S. Mack, of Chicago.
OWING to lack of support the publication of the University Courant, the organ of the Urbana University, has been reluctantly discontinued.
Washington, D. C.-THE Rev. Frank Sewall has been invited to continue for another period of three years as pastor of the Washington Society.
THE Maryland Conference of New Church Ministers was held in Washington, October 16th.
THE Maryland Association also held its annual meeting (the 36th) in Washington, in the National Church building, October 16th to 18th inclusive.
CANADA.
Toronto. -THE twenty-third annual meeting of the Canada Association was held in Toronto from the 24th to the 27th of September, the Rev. F. W. Tuerk, President, in the chair. The Berlin and Toronto societies reported great activity-Montreal and Wellesley quiet progress. On account of failure of support by the Association the missionary, Mr. T. M. Martin, on concluding his report tendered his resignation, which the meeting deprecated, asking him to hold out a little longer in hope of better financial times. It was decided to discontinue the Star in the East and concentrate on increasing the circulation of the Messenger.
ACADEMY BOOK ROOM 1896
READY ABOUT DECEMBER 15TH.
A BOOK OF DOCTRINE containing Summaries of Doctrine from the Writings of the Church, 320 pages.
Price, including postage:
Bound in cloth $0.75
Half leather 1.00
Printed on extra quality paper, bound in flexible morocco, round corners, gilt edge 2.00
Special rates to Societies, ordering number of copies.
HOLIDAY ANNOUNCEMENT 1896
For appropriate holiday gifts we recommend-
THE SACRED SCRIPTURE,
THE WRITINGS OF THE NEW CHURCH,
THE SCIENTIFIC WORKS OF SWEDENBORG
And any of our standard and recent publications.
Of these only a few can here be enumerated.
THE SACRED SCRIPTURE OR, THE WORD OF THE LORD. Handsomely bound in full cochineal morocco, gilt edges, $5.00.
THE TRUE CHRISTIAN RELIGION. The Double-column Edition. Bound in cochineal morocco. (An old translation, but the best exiting.) Price, $4.00.
CONJUGIAL LOVE. London Edition. New translation by Searle. Full red morocco, gilt edges, $5.00; Blue Cloth binding, $1.25.
CONVERSATIONS ON EDUCATION. By the Rev. W. H. Benade. Cloth, 75 cents; postage, 7 cents.
A BRIEF ACCOUNT OF THE LIFE AND WORK OF EMANUEL SWEDENBORG, WITH A SKETCH OF HIS PERSONALITY. By the Rev. C. T. Odhner. With a portrait of Swedenborg, taken from an original painting. Forty-one pages, 5x7 inches. Paper, 15 cents; Cloth, 25 cents.
ROBERT HINDMARSH. A Biography by the Rev. Carl Th. Odhner. 116 pages (5 1/2 x 7 1/2), handsomely bound in Blue Cloth, 50 cents; postage, 7 cents.
Just published. Two new books:
THE SPIRITUAL LIFE. GOD, PROVIDENCE, CREATION. By Emanuel Swedenborg. Those books taken from the closing chapters of Swedenborg's Apocalypse Explained, have been printed separately for the first time. In paper covers, 15 cents each. By mail, 18 cents.
LESSONS IN ANATOMY FOR CHILDREN OF THE NEW CHURCH. Treating of the five sensory organs: The Eye, the Ear, the Nose, the Tongue, and the Skin. Illustrated. Cloth. Price, $1.25.
THE WEDDING GARMENT. A Tale of the Life to Come. By Louis Pendleton. 16mo. Cloth, $1.00; White and gold, $1.25.
A BOOK OF DOCTRINE, see special announcement above.
A list of the Writings of the New Church, MANY OF WHICH ARE REDUCED ONE-HALF, and other books, here for sale, will be mailed on application to the
ACADEMY BOOK ROOM,
1821 Wallace Street,
Philadelphia.